LIBRARY OF CONGRESS. 

Chap. Copyright No.. 

Slielf_^.__ti_fV 



SJN1TED STATES OF AMERICA. 



Bible IRanoboofce for JJ)ouno people 



VIII 
THE 

Development of Doctrine 

IN THE 

EPISTLES 



BY 

C. R. HENDERSON, D. D, 

Professor in Chicago University 



" The opening of thy words giveth light " 

— Ps. 119 : 130 



PHILADELPHIA 



AMERICAN BAPTIST PUBLI 




i 



Copyright T896 by the 
American Baptist Publication Society 



" I remember here my sainted father and mother, who first 
taught me to revere the Author of the Holy Writings." 



CONTENTS 



Introduction, 5 

CHAPTER I 

The Teaching of the Epistles in Respect to Divine 
Revelation, 18 

CHAPTER II 

The Teaching of the Epistles in Respect to God and 

His Works, 29 

\ 

CHAPTER III 

The Teaching of the Epistles in Respect to Man, . 38 
CHAPTER IV 

The Christian Salvation, 50 

CHAPTER V 

The Church, 70 

CHAPTER VI 

The Unseen Future, or the Issues of Life, ... 79 

CHAPTER VII 
The Kingdom of God, or the Divine Law of Love 
Socially Realized, 89 

Helps for the Study of the Epistles, 117 



4 



DEVELOPMENT OF DOCTRINE 



IN THE 

EPISTLES 



INTRODUCTION 

The long course of Old Testament revelation ends with 
the book of Malachi. The New Testament revelation be- 
gins with the advent of our Lord and Saviour Jesus Christ. 
The earthly life of Jesus (from b. c. 4 to a. d. 31) was filled 
with action and suffering, and, in the later portion, with oral 
teaching. No written document of Christianity has come 
down to us from those years. Before history can be written 
it must be acted. Yet all subsequent Scriptures are the un- 
folding of the elements of the divine-human life of Christ. 

In the apostolic age the deeds and words of Jesus were 
familiar in the form of oral tradition. No written record 
was thought of. But as the church scattered to places 
where the story was not known, as correspondence increased 
between distant places and persons, as unauthorized and 
corrupted variations of the oral story appeared, and as the 
original witnesses advanced in age and passed away, the 
churches began to feel the need of authoritative forms of 
the gospel in written records from reliable persons. Thus 
one by one the Gospels arose. 

The Epistles had a different origin. When the apostles 
were separated from the churches which they had planted, 

5 



6 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



and could no longer give them oral teaching, they continued 
to correspond with their fellow-disciples, to encourage, warn, 
and instruct them, to recall forgotten lessons, and to apply 
the well-known doctrines to various sins and errors as they 
arose. Out of this correspondence some precious docu- 
ments have been preserved. How much has been lost we 
do not know. We may reasonably believe that the churches 
were guided by the Holy Spirit in keeping and multiply- 
ing those which had the most general and permanent in- 
terest 

The first church was established at Jerusalem in A. D. 31, 
soon after the resurrection, and it was chiefly Jewish in 
membership. It was to Christians of Jewish origin that 
the letter of James, the letter to the Hebrews, and First and 
Second Peter were addressed. 

The Apostle Paul was converted about A. D. 36. It was 
his particular mission to preach to the Gentiles. His letters 
are, in great part, adapted to the Gentiles. The letters of 
John were written long after Jewish and Gentile Christians 
had come together in separate Christian churches. 

In this Introduction will follow: 1. A statement of the 
chronological order of the letters, with approximate dates as 
given by good authorities ; 2. The specific purposes of each 
letter, with the situation of the author and readers ; 3. An 
indication of the progress of thought and organization in the 
churches. But such a brief statement will become more 
clear if each book is carefully studied in the order named. 

Mayor, a recent authority, concludes that 
^/j^mes^ ^ S k 00 ^ was written between 33 and 

43 a. d., in the first decade of Chris- 
tian church history. It reveals a church in the beginning of 
organization, with errors and sin threatening its health and 



INTRODUCTION 



7 



prosperity. It was not a controversial document on the doc- 
trine of justification, and a contradiction between James and 
Paul is out of the question. The purpose is immediately 
practical. The letter is addressed to Christians of the He- 
brew race, ' ' to the Twelve Tribes of the Dispersion. ' ' The 
central thought is that religion is love to God and to man, 
and that love manifests itself in beneficence. All evil comes 
out of man' s own bad choices ; all good is inspired by the 
Father ; all men are to be treated with impartial kindness, 
and the poor are to be honored ; just and beneficent actions 
are the forms in which our justification is declared and 
manifested. 

This is the earliest of Paul's letters 

which have come down to us. It was First Thessa- 

lomans 

written at Corinth, A. D. 51-54. The 

persons addressed were mostly Gentiles, and there are no 

quotations from the Old Testament. 



It seems to have been occasioned partly by his wish to express 
his earnest affection for the Thessalonian Christians, and to en- 
courage them under their persecutions ; but it was also called for 
by some errors into which they had fallen. Many of the new con- 
verts were uneasy about the state of their relatives or friends who 
had died since their conversion. They feared that these departed 
Christians would lose the happiness of witnessing their Lord's 
second coming, which they expected soon to behold. In this ex- 
pectation others had given themselves up to a religious excitement, 
under the influence of which they persuaded themselves that they 
need not continue to work at the business of their callings, but 
might claim support from the richer members of the church. 
Others, again, had yielded to the same temptations which after- 
ward influenced the Corinthian church, and despised the gifts of 
prophesying in comparison with those other gifts which afforded 
more opportunity for display. — Cony be are and ffowson. 



8 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



This was written a little later than First 

Second Thessa- Thessalonians, and from Corinth. The 
lonians ' , 

apostle's purpose is to correct perverted 

inferences from his teaching about the appearing of Christ. 

The excitement which he had endeavored to allay by his first 
epistle had increased, and the fanatical portion of the church had 
availed themselves of the impression produced by St. Paul's per- 
sonal teaching to increase it. . . The early church, and even the 
apostles themselves, expected their Lord to come again in that 
very generation. St. Paul himself shared that expectation, but 
being under the guidance of the Spirit of Truth, he did not deduce 
any erroneous conclusions from this mistaken premise. Some of 
his disciples, on the other hand, inferred that if indeed the present 
world were so soon to come to an end, it was useless to pursue 
their common earthly employments any longer. They forsook 
their work, and gave themselves up to dreamy expectations of the 
future ; so that the whole framework of society in the Thessalonian 
church was in danger of dissolution. — Conybea?'e and Hbwson. 

It was to check these moral and social evils that Paul writes 
this epistle, and recalls Christians to their present duty. 

This Epistle of Paul was written about 56 
First Corinthians . _ . _ 

or 5 7 A. D., from Ephesus. The purposes 

of the writing may be indicated in the analysis of topics : 

The spirit of partisan schism is condemned and fraternal 
unit}- is urged (ch. 1-4 : 21); discipline of a grossly immoral 
member is commanded (ch. 5); quarrelsome lawsuits before 
heathen magistrates are forbidden (ch. 6) ; rules of marriage 
and domestic life are given (ch. 7) ; duty of Christians to 
various classes of weak members (ch. 8, 9); regulations of 
church order and of the Lord's Supper (ch. 10, 11); unity 
in diversity of gifts (ch. 12); charity as the comprehensive 
grace (ch. 13); gifts and special graces (ch. 14) ; the resur- 
rection and the coming kingdom (ch. 15); collections for the 
poor, and exhortations to love (ch. 16). 



INTRODUCTION 



9 



This epistle was written somewhat later 
- ^ ~ . , . rj,-, . , . L Second Corinthians 

than First Corinthians. The mam object 

is to establish the apostolic authority of its author. 

It contains (i) his representations of his own apostolic 
character and conduct (ch. 1-7) ; (2) the collections for the 
poor (ch. 8, 9); (3) a justification of his apostolic worth (ch. 
10-13). 

Paul wrote this epistle about 56 or 57 
A. D., probably from Macedonia or Cor- 
inth. After a brief greeting the apostle attacks the heresy 
that Gentiles must conform to Jewish rites in order to enjoy 
the blessings of the gospel. This error was in the way of 
his mission to the Gentiles and the universal reception ot 
the good tidings. The main topics are: 

1. Paul owes his gospel not to men, but to an immediate, 
inward revelation of Christ in his own soul (ch. 1, 2). 2. The 
patriarch Abraham had the gospel promise of blessings for 
mankind long before the Mosaic ritual and law were given, 
and therefore the gospel must be independent of this law 
(ch. 3, 4). 3. The gospel itself is a revelation of a higher 
law of love and purity, and the liberty it gives is not a cloak 
for sin, which is contrary to the spirit of Christ (ch. 5) ; ex- 
hortations to fraternal helpfulness and fidelity to Christ 
(ch. 6). 

The author's name, as apostle to the 

Gentiles, is carried in its opening words Tll , e Epi stle 
,^ v T , . . . , . to the Romans 

(Rom. 1 : 1-7). Indications m the letter 

point to Corinth as the place where Paul wrote. The time 
of writing was before his departure for Jerusalem, and his 
later visit to Italy as a prisoner, apparently between Decem- 
ber, 58 A. D., and February, 59 A. D. 

We have in it nothing less than the course of religious instruc- 
tion, and in a way the dogmatic and moral catechism of St. Paul. 



10 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

To set free the kingdom of God from the Jewish wrapping which 
had served as its cradle, was the work of Paul. . . To found after- 
hand, and, morally, to refound the church of Rome. — Godet. 

An analysis of the contents shows : 

(i) A doctrinal and (2) a practical treatise. The doctrinal 
part extends 1 : 16-11 : 36. It includes a discussion of 
the sinfulness and guilt of mankind, of salvation by the 
righteousness of faith, with special treatment of the relation 
of salvation to the law, of sanctification apart from law, and 
of the way of salvation in relation to Israel who held the 
law in trust for mankind. The practical part develops the 
idea of righteousness in life, an exposition of Christian 
holiness, with many duties and graces in social relations. 

This letter was written by Paul in 62 A. D. 

The Epistle f rom R ome t0 Philemon, an eminent 
to Philemon . . 

Christian of Asia Minor. 

It is the only strictly private letter which has been preserved. 
It is addressed apparently to a layman. It is wholly occupied 
with an incident of domestic life. . . Nowhere is the social in- 
fluence of the gospel more strikingly exerted ; nowhere does the 
nobility of the apostle's character receive a more vivid illustration 
than in this accidental pleading on behalf of a runaway slave. — 
Lightfoot. 

Paul wrote this letter from Rome in A. d. 

Epistle to the £ 2 about the same time with Philippians 
Colossians 

and Ephesians. The aim of this epistle 
is to correct the religious and moral error which threatened 
to corrupt the faith and character of the Colossian church. 
The error was that matter is evil and antagonistic to God, 
and that created beings mediate between man and God. 

Paul here teaches that Christ, who is both God and man, 
unites mankind with God, as angels cannot do. Christ is 
in the creation of nature, and is the medium of the spiritual 



INTRODUCTION I I 

creation of the church. Christ, the eternal Word, was 
always in the world. No man ever came to God except by 
him. The dim light of the heathen and Jewish world was 
all due to his presence whose glories are fully unfolded in 
the Gospels. Matter is not the source of evil, but man' s free 
choice of wrong is that source. Bodily discipline is not the 
cure of sin, nor external legal actions, but faith and love in 
Christ Jesus. 

The doctrine of the Person of Christ is here stated with greater 
precision and fullness than in any other of St. Paul's epistles. 

This letter was written by Paul, Alford 

thinks, from Rome to the church at Epistle to the 

Epnesians 

Ephesus about 62 A. D. ' ' Tychicus and 
Onesimus were being sent to Colossae. The former was 
charged with a weighty epistle to the church there, arising 
out of peculiar dangers which beset them ; the latter, with 
a private apostolic letter of recommendation to his former 
master, also a resident of Colossae." Paul had served the 
church at Ephesus. (See Acts 18 : 19-21 ; 19 : 1 ; 20 : 
I ^~35-) He wishes now to instruct and cheer them once 
more, though a prisoner. The theme of his discourse is : 

To set forth the ground, the course, the aim, and end of the 
church of the faithful in Christ. . . Everywhere with him the ori- 
gin and foundation of the church is the will of the Father ; the 
work and course of the church is by the satisfaction of the Son ; 
by an adoption as sons through Jesus Christ, the scope and end of 
the church is the life in the Holy Spirit. — Alford. 

These sublime spiritual doctrines are then applied to the 
various social relations of Christians in this life, in industry, 
family, and general society. An earnest and glowing ex- 
hortation closes the letter with an appeal to put on the whole 
armor of God. The unity of all life in Christ is impressed 
by the most solemn religious sanctions. 



12 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



It seems probable that this letter was 

The Epistle to the written by Paul from Rome in the sum- 
Phihppians _ . J , . . 

mer of 63 A. d., at a time when his im- 
prisonment had become more severe and death seemed im- 
minent. The church at Philippi, planted by Paul in his 
second missionary journey in 51 A. d. (Acts 16 : 12), moved 
to profound sympathy by a knowledge of his trying circum- 
stances, had sent him a personal contribution in his poverty 
and distress. 

This letter is sent to express his grateful love and to en- 
courage his beloved brethren to persevere in the Christian 
faith and walk. 

It seems fairly clear that this letter was 

First Peter 

written by the Apostle Peter, whose career 
is told in the Gospels and in the Acts of the Apostles. Its 
date is between 63 and 67 a. d. It is addressed to churches 
in Asia Minor, where Paul had taught, and its purpose is 
to remind them of the doctrines of Paul and urge their moral 
applications to individual and social conduct. 

The topics are the mercy of God in our salvation, our 
trials, our hopes. Purity and fidelity are demanded on the 
grounds of Christian obligation. Reciprocal duties are de- 
fined and enforced, and the loftiest motives of fear, hope, 
and love are pressed with faithful earnestness. 

This letter was addressed to persons of 

The Epistle to the Hebrew origin who had become Chris- 
Hebrews 

tians. It is full of quotations and ideas 
from the Old Testament. It was written between the years 
64 and 67 A. d., previous to the destruction of Jerusalem. 
It refers to the temple rites as constantly observed (Heb. 8 : 
4 ; 9 : 6, 9 ; 10 : 1 ; 13 : 10). 



INTRODUCTION 



13 



The place of writing must be left in complete uncertainty. — 
Lightfoot. 

Topics of the letter : The finality of Christianity ; the ex- 
alted dignity of Christ — above all angels, above Moses ; the 
priesthood of Christ ; faith in Christ the fountain of life ; 
moral applications of the holy doctrines of Christ. 

The central portion of each of the first three divisions is mainly 
occupied with solemn warnings, while the last division is a most 
grave and earnest exposition of the duties which follow from the 
confession of Christ's priestly work. — Lightfoot. 

We do not know who the author was. The names of 
Paul, Luke, Apollos, Barnabas, and Mark, have all found 
able advocates. 

If we hold that the judgment of the Spirit makes itself felt 
through the consciousness of the Christian society, no book of the 
Bible is more completely recognized by universal consent as giving 
a divine view of the facts of the gospel, full of lessons for all 
time, than the Epistle to the Hebrews. — Lightfoot. 

The church in process of growth re- 
quired organization. This is the theme T ^£, . Pastoral 
of these letters. Alford, an Episcopa- 
lian scholar of highest rank, says of these letters : 

In them there is not the slightest trace of Episcopal govern- 
ment, in the later sense. . . The fact is, that the form of church 
government disclosed in our epistles is of the simplest kind possi- 
ble. The diaconate was certainly, in some shape or other, coseval 
with the very infancy of the church ; and the presbyterate was al- 
most a necessity for every congregation. . . The directions which 
are here given, are altogether of an ethical, not of a hierarchical 
kind. 

This Episcopalian testimony to our Baptist interpretation 
is of great value. The hierarchy was unknown while the 



14 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



apostles lived ; it was a later invention and corruption. Al- 
ford thinks that Paul was liberated from his first imprison- 
ment at Rome, mentioned in the last chapter of the Acts of 
the Apostles ; that he wrote First Timothy and Titus during 
the period of freedom, and Second Timothy while awaiting 
the execution of his death sentence in the second imprison- 
ment The dates of writing are to be placed between 66 
and 68 A. d. The references to Timothy and Titus in a 
Bible dictionary will help to understand these letters. 

•c- + tv «. was written to encourage and instruct 
First Timothy Timothy in the discharge of his duties as 

pastor at Ephesus ; to point out dangerous heresies, and to 
give directions about the charities and discipline of the 
church. 

* j m- i. was written to urge Timothy to come to 
Second Timothy Paul at Rome> and - foU of fatherly ex _ 

hortations and instructions. When even Christians were 
deserting him in his last days the aged apostle felt the need 
of faithful companionship. 

was written to aid Titus in organizing, 
Titus teaching, and administering discipline in 

the island of Crete. 

This letter is a severe reproof and men- 
ace of proud and sensual scoffers, pro- 
fessed Christians, whose evil conduct endangered the life of 
the church. We do not know to what place it was directed. 
The date of writing was, probably, about 68 A. D. 

It is not in the plan of this handbook to 
Second Peter preS ent the difficult historical questions 
in respect to the various epistles. They will be found by 
those who need in Westcott on the Canon of the New Tes- 
tament and in the recent critical commentaries. It seems 
safe to say that the Apostle Peter wrote this letter, perhaps 



INTRODUCTION 



15 



from Rome, in his old age, about the year 68 A. d. His 
purpose in writing is apparent from the contents : 

He urges the disciples, in the presence of error and tempta- 
tion, heresy and sin, to "grow in the grace and knowledge 
of our Lord and Saviour Jesus Christ." Peter had Paul's 
letters in mind, and seems to write to the same people, only 
at a later date. Comparing 2 Peter 3:15 with Gal. 2:11, 
12 we see how Christian magnanimity banishes all grudge 
and animosity from his memory of the great apostle to the 
Gentiles who had rebuked him for a sin. It is a sublime 
fact in the intercourse of two great men. 

It appears best to place Second Peter after Jude, possibly 
as in part a copy of it. 

Westcott thinks this letter the last of 

the spiritual records of the Bible. It cer- The First Epistle 

... of John 

tainly is the ripe fruit of a beautiful life. 

It is probably the final interpretation of the whole series of the 
divine revelations ; and under this aspect it proclaims and satis- 
fies the highest hope of man. It declares that in the presence of 
Christ there has been given and there will be given that knowl- 
edge of God for which man was made, issuing in fellowship which 
is realized here in the Christian society, and which reaches to the 
source of all life. 

The letter appears to have been written in the old age of 
John, at Ephesus, in the last decade of the first Christian 
century. 

The teaching of St. John in his epistle turns upon the person of 
Christ. . . It is intensely practical. St. John everywhere pre- 
sents moral ideas resting upon facts and realized in life. The 
foundation on which conviction is based is historical experience 
(1 John 4 : 14). This, as furnishing the materials for that knowl- 
edge which St. John's readers had " heard from the beginning," is 



1 6 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



set over against mere speculation (i John 2 : 24). Truth is 
never stated in a speculative form, but as a motive and a help 
for action. The writer does not set before his readers propo- 
sitions about Christ, but the living Christ himself for present fel- 
lowship. 

The object of the epistle is to unfold and lead to the ac- 
ceptance of the truth of Jesus Christ as Son of Man and Son 
of God, who is the life eternal. 



The thought of a fellowship between God and man, made pos- 
sible and in part realized in the Christian church, runs through the 
whole epistle. 



The topics are : The nature of God as source of life ; 
the remedy for sin ; obedience in love and light ; things 
temporal and eternal ; the conflict of truth and falsehood ; 
the spirit, power, and activity of the Christian life. — West- 

cott 



These were written, it is probable, about 
The Second and the same time as First John, and from 
Third Epistles of Ephesus> Westcott says of the third 



John 

letter : 



Another point which deserves notice is the view which is given 
of the independence of Christian societies. Diotrephes, in no 
remote corner, is able for a time to withstand an apostle in the 
administration of his particular church. On the other side, the 
calm confidence of St. John seems to rest on himself more than 
on his official power. 

This is another assertion of the self-governing power 
and independence of primitive churches, coming from an 
Episcopal scholar, and confirming the Baptist view of the 
early church government 



INTRODUCTION 



17 



THE CENTRAL AND DOMINANT PRINCIPLE OF PAUL'S EPISTLES — 
LIFE, DEEDS, WORDS. 

Christ ! I am Christ's ! and let the name suffice you ; 

Aye, for me too, he greatly hath sufficed ; 
Lo, with no winning words I would entice you ; 

Paul has no honor and no friend but Christ. 

Yes, without cheer of sister or of daughter — 

Yes, without stay of father or of son, 
Lone on the land, and homeless on the water, 

Pass I in patience till the work be done. 

Yet, not in solitude, if Christ anear me 

Waketh him workers for the great employ ; 
Oh not in solitude, if souls that hear me 

Catch from my joyance the surprise of joy. 



Yea, thro' life, death, thro' sorrow and thro' sinning, 

He shall suffice me, for he hath sufficed ; 
Christ is the end, for Christ was the beginning, 

Christ the beginning, for the end is Christ. 

— Frederick W. H. Myers. 

SUMMARY. 

Old and New Testament Revelation. Origin of Gospels. 
Origin of Epistles. Contents of Introduction. Synopsis of 
James. Character of I Thessalonians. Purpose of 2 Thessa- 
lonians. Analysis of I Corinthians. Contents of 2 Corinthians. 
Topics of Galatians. Purpose and Contents of Romans. Nature 
of Philemon. Aim and Teaching of Colossians. Occasion and 
Theme of Ephesians. Time and Purpose of Philippians. Pur- 
pose and Topics of I Peter. Time, Topics, and Authorship of 
Hebrews. Theme and Occasion of Pastoral Epistles. Purpose 
of 1 and 2 Timothy and Titus. The Message of Jude. Contents 
of 2 Peter. Time and Topics of the Epistles of John. Domi- 
nant Principle of Paul's Epistles. 



B 



CHAPTER I 



THE TEACHING OF THE EPISTLES IN RESPECT TO DIVINE 
REVELATION 

Section i. The works of God in nature are symbols of 
his power, wisdom, and divinity. 

« ' For the invisible things of him since the creation of the 
world are clearly seen, being perceived through the things 
that are made, even his everlasting power and divinity ' ' (R. 
V., Rom. i : 20). 

So much is manifest to the discerning soul from the 
outward creation, that there is a Being above man and 
over all particular objects in nature. So that it is folly 
and abuse of reason to take some small part of nature 
for an object of supreme worship, as idolaters do. Comte 
seems to have made mankind an object of worship; but 
above mankind is the true "Great Being." Idolatry results 
in human debasement, since men tend to become like the 
objects of their adoration. 

In Rom. I : 20 we have a proof of Paul's breadth of mind 
and heart. He does not disparage, as the Jews did and as Chris- 
tian science has sometimes done, the value of what has been called 
natural theology. . . This same idea of a universal revelation 
appears again in Paul's discourses at Lystra and Athens (Acts 
14 : 17; 17 : 27, 28; so also in I Cor. I : 21 and Rom. 3 : 29): 
"Or is God the God of Jews only? is he not the God of Gentiles 
also?"— Godet. 

Nature is only one revelation and must be helped out by 
others: it manifests power and divinity and suggests eter- 
18 



TEACHING IN RESPECT TO DIVINE REVELATION J 9 

nity; but the moral quality of the Creator is not so clearly 
shown in the forces of the external world. Lightning, flood, 
malaria, poison, gravity, know no difference between evil 
and good. 

In revelation and in the record of revelation all parts have a di- 
vine work, but not the same work nor an equal work. — Lightfoot. 

When we have by other means come to know Christ, 
then creation becomes to us an illustration of his thought, 
character, dignity, and goodness (Heb. i : 2, 3; Col. 1 : 
15, 16; 1 Cor. 8 : 6). 

In declaring that nature reveals something of the divine 
to man, Paul follows the Old Testament: 

"The heavens declare the glory of God; and the firma- 
ment sheweth his handywork" (Ps. 19 : 1). God speaks 
in thunder and wave (Ps. 29 : 3, 4). Sun, moon, stars of 
light, fire and hail, snow and vapor, and stormy wind 
show his presence and fulfill his word (Ps. 148). From 
scenes of nature are derived exquisite names for God: The 
Lord is my Shepherd, my Light, my Rock, a Spring for 
the thirsty, a Tower for the persecuted, a Shield in battle. 

Section 2. The spiritual nature of man is a source of 
knowledge of God. 

' ' That which may be known of God is manifest in them ' ' 
(Rom. 1 : 19). The fact that men have the faculty of dis- 
cerning God is made the ground of an accusation of guilt 
when they ignore him in practice : 

"That they may be without excuse : because that, know- 
ing God, they glorified him not as God, neither gave thanks. 
. . . They exchanged the truth of God for a lie. . . They 
refused to have God in their knowledge. God gave them up 
unto a reprobate mind. . . Knowing the ordinance of God, 
that they which practise such things are worthy of death. ' ' 



20 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

In these sayings Paul simply appeals to facts of proverb, 
custom, moral sentiment and laws by which men reveal 
what is in their minds. The Greek and Roman literature, 
laws, social discipline and worship, showed in many ways 
that the people had some knowledge of the righteousness of 
God. 

Not only in self-condemnation, but also in partial self- 
approval for uprightness did the Gentiles show that "the 
spirit of man is the candle of the Lord. " . . 

"For when the Gentiles which have no law do by nature 
the things of the law, these having no law, are a law unto 
themselves ; in that they shew the work of the law written in 
their hearts, their conscience bearing witness therewith, and 
their thoughts one with another accusing or else excusing 
them. . . And shall not the uncircumcision which is by na- 
ture, if it fulfil the law, judge thee, who with the letter and 
circumcision art a transgressor of the law ? ' ' (Rom. 2 : 14, 27. ) 

The ' ' sacred books of the East, ' ' translations of Chinese, 
Indian, and Mohammedan religious books, furnish many 
illustrations of these words. 

The spirit of man when enlightened by the gospel and 
filled with Christ's Spirit becomes still more capable of 
knowing God' s inmost character and will. The soul of man 
is not agnostic. 

' 1 Things which eye saw not, and ear heard not, and which 
entered not into the heart of man, whatsoever things God 
prepared for them that love him. But unto us God re- 
vealed them through the Spirit. . . We received . . . the 
spirit which is of God, that we might know the things that 
are freely given us by God . . . He that is spiritual judgeth 
all things" (1 Cor. 2 : 9-16). 

It is because nature without and the soul within bear 
marks of the Creator's mind and will that the study of 



TEACHING IN RESPECT TO DIVINE REVELATION 21 



the sciences and humanities is capable of enriching our 
faith. Science and philosophy may be pursued with such 
interior blindness and moral selfishness as to yield nothing 
but proofs of atheism. Still it remains true that "the 
undevout astronomer is mad, ' ' and the unspiritual philoso- 
pher is fatally astray. ' ' The pure in heart shall see God. ' ' 
Godet remarks on Rom. i : 19: 

Paul declared that the light was really put within them. Pa- 
ganism itself is the proof that the human mind had really con- 
ceived the notion of God ; for this notion appears at the root of all 
the varied forms of paganism. 

But between the ' ' notion of God, ' ' mere thought, and the 
incarnation of God in Christ, is a vast difference. Christi- 
anity is more than a doctrine, it is a divine fact of perfect 
love embodied in our Lord. We can readily admit that 
much truth has been revealed to heathen peoples without 
surrendering the supreme and absolute claims of the gospel. 
The sun is not jealous of the stars. So Godet adds: 

When he says, professing to be wise, Paul does not mean to 
stigmatize ancient philosophy absolutely ; he only means that all 
the labor of the sages did not prevent the most civilized nations, 
Egyptians, Greeks, Romans, from being at the same time the most 
idolatrous of antiquity. 

And on Rom. 2 : 14, 15, Godet gives illustrations of the 
revelation of moral truth to heathen : 

They do not observe the precept as such, for they have it notj 
but they fulfill its contents ; for example, Neoptolemus in Philoc- 
tetes, when he refuses to save Greece at the expense of a lie; or 
Antigone, when she does not hesitate to violate the temporary law 
of the city to fulfill the eternal law of fraternal love; or Socrates, 
when he rejects the opportunity of saving his life by escaping from 
prison, in order to remain subject to the magistrates. Sophocles 



22 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

himself speaks of the "eternal laws," and contrasts this internal 
and divine legislation with the ever- changing laws of man. 

Section j. The course of Providence in human history 
is a partial manifestation of divine justice and benevolence. 
The moral, social, and physical effects of sin as disclosed in 
experience ought to instruct men that the ruler of events is 
righteous (Rom. i : 21-32). The goodness of God is a fac- 
tor of the life of all men every day. 

1 ' Or despisest thou the riches of his goodness and forbear- 
ance and longsuffering, not knowing that the goodness of 
God leadeth thee to repentance?" (Rom. 2 .-4.) 

The word 1 ' father," as applied to God, carries a mean- 
ing of love, tenderness, and protection, which is hallowed 
by ages of universal experience in the family. We are 
helped to understand the kingdom of God in some of its 
aspects by our life in the domestic circle. "I bow my 
knees unto the Father, from whom every family (or ' father- 
hood') in heaven and earth is named" (Eph. 3 : 14; 1 
Thess. 1:3; Rom. 9 : 4, 7, 8, 26; 2 Cor. 6 : 16, 18; Gal. 
4 : 5-7). Without human experience in the family this 
word which introduces the universal prayer of Jesus would 
be unintelligible. 

The idea of the church as the Bride of Christ is suggested 
by the human family. The moral union of love, sympathy, 
and confidence between husband and wife furnishes a sym- 
bol of the moral union of God and man (Eph. 5 : 22-33). 

The domestic institution of service developed the ideas 
of obedience, submission, devotion, patronage. In earlier 
times slavery was often a means of defending the weak from 
death or starvation. So Paul speaks of himself asa " bond- 
slave" of Jesus Christ (Phil. 1 : 1 ; Eph. 6 : 5-9). The mas- 
ter maintained the slave, and the slave served the master. 



TEACHING IN RESPECT TO DIVINE REVELATION 23 

Men learned under the governments of States to attach to 
the word "king" the attributes of power, protection, justice, 
social order, and security. The title "father" expresses 
affection, gentleness, and personal authority; while "king" 
suggests a wider realm of government, general laws, higher 
powers, more absoluteness of control, more permanence in 
rule. So Jesus taught us to pray as to a king: "Thy king- 
dom come, thy will be done. ' ' The sovereignty of God is 
over all and his laws do not yield to man' s will. 

These social relations have a temporal value and are good 
in themselves, being parts of the plan of our Divine Father 
and Benefactor. But that which makes even the temporary 
institution eternally significant is that it becomes a symbol 
of the everlasting God, a revelation of the perfection of his 
moral nature. 

But home and State are more than symbols. They fur- 
nish a real and necessary training and discipline in the vir- 
tues and dispositions which make us good citizens of the 
kingdom of God. The church can teach ; but it can do lit- 
tle training. It is in house, court, shop, and street that God 
shapes our conduct and character. Hence Paul's declara- 
tions about the magistrate, and the parent, and the master 
in Rom. 13 : 1-7; Eph. 5 and 6. 

Section 4. In the Sacred Scriptures God has been pleased 
to move prophets and apostles to speak and write in most 
distinct form the highest truths of religion. The permanent 
record of revelation in writing becomes a standard and test 
of all revelations, and in translations and copies is capable 
of carrying the divine message to all ages and to all lands. 
In the Holy Bible we have the religious meanings of nature 
of the soul and of history interpreted for us. The Gospels 
are the record of the revelation made by the Living Word of 



24 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

God, Jesus Christ the Son (John i : i). Paul constantly 
appeals to the Old Testament: "The gospel of God, which 
he promised afore by his prophets in the holy scriptures, 
concerning his Son" (Rom. i : 2). He supports his terri- 
ble indictment against sins by quotations from the ancient 
Scriptures (Rom. 2 : 17-29; 3 : 1-20; 4 : 3; 9 : 4). 

The real Logos (Word) of God is our Lord Jesus Christ, 
who is "the effulgence of his glory and the very image of 
his substance" (Heb. 1 : 3). 

• ' God, having of old time spoken unto the fathers in the 
prophets by divers portions and in divers manners, hath at 
the end of these days spoken unto us in his Son" (Heb. 
1 : 1, 2). 

The direct revelation of the idea of an architect is the edi- 
fice which completely embodies his plan : so Christ is the 
incarnation of God' s essential character in a genuine human 
form and life. But as the "White City," once built, 
though soon taken down, will remain for the delight and in- 
struction of the world through descriptions and pictures, so 
the Incarnate Christ will ever speak to mankind in the 
Scriptures. The Bible is like a telescope: we should not 
merely look upon it, but rather look through it and "then 
the heavens espy. ' ' We do not worship the Bible, but the 
Being it reveals. Christ is "the Word of Life" (1 John 
1 : 1). The truth which reveals him is, secondarily, a word 
of him (1 John 2 : 14). 

The Old Testament in the Epistles. — In writing to Jews 
we find that the Hebrew Scriptures are quoted; but not so 
often in sermons or letters addressed to the Gentiles, as 
Paul's address in Acts 17, at Athens. These are the 
"Scriptures" which Paul uses as authority among his fellow- 
Hebrews (2 Tim. 3 : 16; Heb. 1 : 1-3. Compare 1 Peter 1 : 



TEACHING TN RESPECT TO DIVINE REVELATION 2 5 

10-12). The prophecies anticipate the coming of Messiah 
and his reign in righteousness. "For no prophecy ever 
came by the will of man : but men spake from God, being 
moved by the Holy Spirit" (2 Peter 1 : 21). 

The Gospels are not quoted in the Epistles because when 
these letters were written the story of Jesus' deeds and words 
was current as oral tradition (1 Cor. 15 : 1-9; 11 : 2). 
Thousand of persons, familiar with the contents of our Gos- 
pels, were still scattered over the world. 1 ' So then, brethren, 
stand fast, and hold the traditions which ye were taught, 
whether by word, or by epistle of ours" (2 Thess. 2:15. 
Compare 1 Thess. 4 : 15-17; 5 : 2, 3; 2 Thess. 3 : 6; 1 
Cor. 11 : 23). 

The Epistles became a part of the Sacred Scriptures. 
Jesus had promised the Holy Spirit to guide his apostles 
into all truth (John 16 : 12-15). Paul had seen the as- 
cended Lord and received instructions from him (1 Cor. 
15 : 3, 8). The apostles were conscious of speaking and 
writing under the guidance of the Holy Spirit, and with 
direct knowledge of the facts and truths contained in their 
messages : 

' « That which was from the beginning, that which we have 
heard, that which we have seen with our eyes, that which 
we beheld, and our hands handled, concerning the Word of 
life . . . declare we unto you also, that ye also may have 
fellowship with us" (1 John 1 : 1-3). "For we did not 
follow cunningly devised fables, when we made known unto 
you the power and coming of our Lord Jesus Christ, but we 
were eye-witnesses of his majesty" (2 Peter 1 : 16). 

Peter, carrying no grudge for Paul's rebuke (Gal. 1) de- 
clares that the Epistles of the Apostle to the Gentiles are to 
rank among the holy writings : 

"Even as our beloved brother Paul also, according to the 



2 6 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



wisdom given to him, wrote unto you; as also in all his 
epistles, speaking in them of these things; wherein are 
some things hard to be understood, which the ignorant and 
unstedfast wrest, as they do also the other scriptures, unto 
their own destruction" (2 Peter 3 115, 16; cf. 1 Thess. 2 : 
13)- 

The authority of the Sacred Scriptures, inclusive of the 
epistles of apostles, is strongly asserted. It is proved by 
signs, miracles, and spiritual power. "God also bearing 
witness with them, both by signs and wonders, and by 
manifold powers, and by gifts of the Holy Spirit, according 
to his own will" (Heb. 2 14). The discriminating, judg- 
ing, convicting power of a sacred letter is evidence of its 
divine origin and authority. 

1 ' The word of God is living and active, and sharper than 
any two-edged sword, and piercing even to the dividing of 
soul and spirit, of both joints and marrow, and quick to dis- 
cern the thoughts and intents of the heart" (Heb. 4 : 12; 
cf. John 6 : 63; Rev. 1 : 16; Eph. 6:17). 

It is by showing without mask the " ungodly men" who 
turn "the grace of God into lasciviousness, denying our 
only Master and Lord, Jesus Christ, ' that the gospel proves 
itself the "faith once for all delivered unto the saints" 
(Jude 3, 4; cf. 1 Peter 2 : 1-22). 

The purpose and scope of all the Scriptures, including the 
Epistles themselves, is immediately and specially moral and 
spiritual. 

"Every scripture inspired of God is also profitable for 
teaching, for reproof, for correction, for instruction which is 
in righteousness : that the man of God may be complete, fur- 
nished completely unto every good work" (2 Tim. 3 : 16). 

A truly ' ' inspired ' ' book demonstrates its divine origin by 
this evidence of power to make men holy in life. 



TEACHING IN RESPECT TO DIVINE REVELATION 

"My little children, these things I write unto you, that ye 
may not sin" (i John 2:1). "Whatsoever things were 
written aforetime were written for our learning, that through 
patience and through comfort of the scriptures we might 

have hope" (Rom. 15 : 4). "They were written for our ad- 
monition, upon whom the ends of the ages are come" (1 
Cor. 10 : 1 1). 

The Epistles notice the variety, unity, and humanity of all 
sacred writings. 

God spake in divers manners and divers portions by the 
fathers. There is a progress in the revelation of the Bible. 
In the Old Testament there is a transitory element in which 
the eternal truth is carried, as a diamond is carried in a tem- 
porary case. God has provided "better things" for us 
than for the ancients (Heb. 1 1 : 40). Mount Zion is better 
than Mount Sinai (Heb. 12 : 18-24). Jesus is a higher 
messenger than Moses (Heb. 3 : 3). The old gives place to 
the new and the unshaken kingdom (Heb. 12 : 27, 28; com- 
pare Heb. 7 : 18; 8 : 6-13; 10 : 9). The ministration of 
death in the Old Testament gives place to the covenant of 
the Spirit which quickeneth (2 Cor. 3 : 6—1 1). 

The mode of revelation is indicated in the Epistles. It is 
not a mere revelation of some material appearance made to 
eye and ear, but the more clear, certain, and conscious ex- 
perience of the soul itself. 

"Paul, an apostle (not from men, neither through man, 
but through Jesus Christ, and God the Father, who raised 
him from the dead)" (Gal. 1 : 1). Paul was conscious of 
knowing God, through Christ, as the Father, and hence he 
speaks with immediate authority. But in this he does not 
contradict the consciousness of other Christians, nor feel 
isolated from them. So he says: "And all the brethren 
which are with me. ' ' The gospel came to him through reve- 
lation of Jesus Christ. . . "It was the good pleasure of God 
. . . to reveal his Son in me." Therefore he did not need 
to confer "with flesh and blood" Gal. 1 : 11 -16). Further: 



28 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



' ' That life which I now live in the flesh I live in faith, the 
faith which is in the Son of God" (Gal. 2 : 20). It is this 
kind of revelation which is confirmed by the spiritual intelli- 
gence and love of all Christian people. 

The Canon. — We see in the very earliest of the Epistles 
the beginnings of preservation and collection of the apostolic 
writings. First Thessalonians is one of the very earliest writ- 
ings of the apostles which have come down to us, and in this 
Paul says: 

"I adjure you by the Lord that this epistle be read unto 
all the brethren" (1 Thess. 5 : 27). Later he writes to the 
Colossians : "And when this epistle hath been read among 
you, cause that it be read also in the church of the Laodi- 
ceans; and that ye also read the epistle from Laodicea" 
(Col. 4 : 16). Peter alludes to Paul's earlier letters as fa- 
miliar documents in Asia Minor (2 Peter 3:15, 16). We 
have also clear expression of the need of committing to writ- 
ing the rich treasures of doctrine and memory of Jesus then 
in possession of the early leaders of the church. * ' I will give 
diligence that at every time ye may be able after my depar- 
ture to call these things to remembrance" (2 Peter 1 : 
15). The sources of all inspired and authoritative writ- 
ings are mentioned in 2 Peter 3:2: "That ye should re- 
member the words which were spoken before by the holy 
prophets, and the commandment of the Lord and Saviour 
through your apostles." This includes the Old and the 
New Testaments, prophetic and apostolic. 

SUMMARY. 

Revelation. — The revelation of God is in his works, in nature. 
The spirit of man is a light of knowledge. Human history shows 
the thoughts of Providence. The sacred Scriptures are the stand- 
ard of all religious truth. Contain all that is essential. Exclude 
and correct all errors. The Epistles bear witness to other portions 
of Holy Writ. The revelation is spiritual in mode and contents. 
The Epistles show the beginnings of a Canon. 



CHAPTER II 



THE TEACHING OF THE EPISTLES IN RESPECT TO GOD AND 
HIS WORKS 

The divine revelations, many strata deep, are under the 
apostolic letters. The Greek words of these writings were 
forged by the subtle race of Socrates, Plato, and Aristotle. 
Ideas, images, and forms of expression were determined by 
Greek, Roman, and Hebrew antecedents. God has made 
himself known as the ' ' Father ' ' through family life. The 
mere tribal notion of local deities was becoming obsolete in 
consequence of the travels of Greeks, the dispersion of Jews, 
the world conquest of Romans, the commercial life of all 
the Mediterranean peoples. 

Most important fact of all, Jesus had lived, and while an- 
cient errors fell, old truths or guesses at truth stood transfigured 
in his radiant presence. It is in these epistles that we find 
for the first time in human literature the * ' Christian idea of 
God. ' ' The idea of God is exceedingly rich and varied in 
contents, and requires many forms of speech to express it. 
The words love, justice, goodness, wrath, holiness, are em- 
ployed, together with others, to suggest what cannot be en- 
tirely enclosed in human speech ; for the glories of God are 
' ' unspeakable. ' ' Even our thoughts of Deity are not ex- 
haustive. "How unsearchable are his judgments and his 
ways past tracing out ! For who hath known the mind 
of the Lord ? or who hath been his counsellor ? ' ' (Rom. 1 1 : 
33, 34). Yet the Christian idea of God is trustworthy, reli- 
able. The Author of our being will not put us to con- 

29 



30 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

fusion, intellectually or morally. « 1 The depth is rich, not in 
darkness, but in light ; it is a depth both of wisdom and 
knowledge. ' ' — Godet 

Section i. The nature and character of the Supreme 
Ruler are of highest importance to us, since they determine 
the law of our duty and the conditions of our happiness. 

God is a living Person, as contrasted with false, dumb, 
dead idols. He is not unthinking matter or force, but is a 
moral person who thinks, feels, and wills (i Thess. i : 10 ; 
Heb. 12 : 22). God is the One unchanging person existing 
from eternity. With him there "can be no variation, neither 
shadow that is cast by turning" (James 1 : 17 ; 1 John 1 : 
5). "Thou believest that God is one; thou doest well" 
(James 2 : 19). "Jesus Christ is the same yesterday and 
to-day, yea and forever" (Heb. 13 : 8). "He is before all 
things." Christ is identified with God (Col. 1 : 17). He 
is God of all men (Rom. 3 : 30). 

God knows all things — he is omniscient "There is no 
creature that is not manifest in his sight ; but all things are 
naked and laid open before the eyes of him with whom we 
have to do" (Heb. 4:13). His plans were laid in his own 
purpose before the foundation of the world (1 Peter 1 : 20). 
Our God has all power. He is omnipotent He is the 
blessed and only Potentate (1 Tim. 6 : 15). He works all 
things after the counsel of his will (Eph. 1 : 1 1 ; cf. 2 
Cor. 5 : 18) ; "the Lord Almighty" ( 1 Cor. 15 : 24 ; Heb. 
1:3; Jude 25). God has manifested his nature in the 
created worlds and he fills the universe with his presence (1 
Tim. 6 : 16 ; Rom. 1 : 20). 

The true and living God is morally perfect; he is truth, 
love, and holiness. Absolute as is his power, it is " impossi- 
ble for God to lie" (Heb. 6:18; Titus 1 : 15). He is holy. 
1 1 God cannot be tempted with evil ' ' (James 1:13). "Ye 
shall be holy; for I am holy" (1 Peter 1 : 16; cf. 1 John 3 : 3). 
The moral order of the universe rests on the absolute holi- 
ness of God. God is love (1 John 4 : 8, 9). Only as we study 
his mercy in Christ' s redemption and his goodness in the 



TEACHING IN RESPECT TO GOD AND HIS WORKS 3 1 



eternal promises can we enter the meaning of this precious 
word. To know in reality what holiness and love are we 
must be holy and loving. 

The love and holiness of God are not passive and dor- 
mant, but energetic in retributive justice, in chastisement of 
sins, and in seeking to restore the unholy to purity. God 
sits as judge of all (Heb. 12 : 23 ; 13:4; 1 Peter 1 : 17). 
He is to the evil a consuming fire (Heb. 12 : 29). His 
wrath is revealed from heaven against all ungodliness and 
unrighteousness of men (Rom. 1 : 1 8 ; 2 : 5-8). The wrath 
of God is not like our selfish malignity, passionate, un- 
reasoning, and revengeful, delighting in the infliction of 
pain ; but it is real and terrible, as declared in the Scrip- 
tures and shown in the awful miseries which follow vice, 
crime, and sin. 

The Heavenly Father is God of peace (Heb. 13 : 20 ; 
Rom. 15 : 33 ; 16 : 20 : 2 Cor. 13 : 11). The Epistles teem 
with expressions of his goodness to the miserable, his mercy 
to the sinful, his compassion for the weak, his love to all 
men. The story of Jesus tells of divine love making a 
great and costly sacrifice on behalf of the guilty enemies of 
God. 

Human language is inadequate to tell all that God is. 
We must be content with saying, in a word: He is the Per- 
fect One. He is not cognizable by the senses. "No man 
hath beheld God at any time" (1 John 4 : 12). Mortal sight 
does not reveal him who is spirit. 

But while the material vision of God is impossible, there is a 
spiritual and a moral vision of God through Christ, and through 
love, which leads up to the transfiguring contemplation of the 
divine presence (1 John 3:2). In the Old Testament love is an 
attribute of God, one of many exercised in particular relations. 
In the New Testament first love can be shown to be the very 
being of God as answering to the revelation in Christ ; and we 
may see a certain fitness in the fact that the crowning truth is 
brought out in the latest of the apostolic writings. — Westcott. 



32 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



Section 2. The Trinity. This is a word used by Chris- 
tian writers from an early age of the church, but it is not 
found in the Scriptures. The word itself is of minor im- 
portance if we hold fast the truths which it suggests. In 
the Epistles we find the related teachings out of which men 
have shaped the doctrine of the Trinity. 

God is one. There are not three Gods, nor many Gods 
(James 2 : 19). The one God is called Father, Son, and 
Holy Spirit, as in the baptismal formula of Jesus (Matt 
28 : 19). It is into "the name" (not "names," as of 
several beings) that converts are to be baptized. The 
Epistles do not formally discuss the subject, but intro- 
duce the thought in connection with correction, comfort, 
and instruction in righteousness. "To the elect . . . ac- 
cording to the foreknowledge of God the Father, in sanctifi- 
cation of the Spirit, unto obedience and sprinkling of the 
blood of Jesus Christ" (1 Peter 1 : 1, 2). "Now I beseech 
you, brethren, by our Lord Jesus Christ, and by the love of 
the Spirit, that ye strive together with me in your prayers 
to God for me ' ' (Rom. 1 5 : 30). 

These distinctions in respect to God reach back into eter- 
nity. They are not mere names adapted to human under- 
standing. Before all creation Christ was glorified with the 
Father, and he was active, through the Spirit, in creation 
(Col. 1 : 16 ; Phil. 2 : 6, 7). Neander says : 

The essence of Christianity, according to John, is comprised in 
this, that the Father is known only in the Son, and only through 
the Son can man come into communion with the Father (1 John 
2 : 23 ; 2 John 9). But no one can be in communion with the 
Son without partaking of the Holy Spirit which he promised in 
order to renew human nature in his own image (1 John 3 : 24). 
Both John and Paul place the essence of Christian theism in wor- 
shiping God as the Father through the Son, in communion of the 
divine life which he has established, or in communion of the Holy 
Spirit, the Father through the son dwelling in mankind, animated 



TEACHING IN RESPECT TO GOD AND HIS WORKS 33 



by his Spirit, agreeably to the triad of the Pauline benediction, the 
love of God, the grace of Christ, and the communion of the Holy 
Spirit (2 Cor. 13 : 14), and this is the basis of the doctrine of the 
Trinity in the connection of Christian experience. — " Planting and 
Training. ' ' 

Section j. The divine plan. Not all God' s plans are re- 
vealed to us, but that which concerns our spiritual life and 
health is given us. 

As an edifice is a thought of the architect before it is 
built in stone, so the universe was a plan in God' s mind 
before creation. The salvation in Christ was part of this 
purpose. Of Christians it is said : 1 * Foreordained accord- 
ing to the purpose of him who worketh all things after the 
counsel of his will" (Eph. 1 14, 11 ; Rom. 9 : 20, 23). 
All material objects and forces, all events in history, all the 
affairs of our lives are in some way, by direct causation or 
control or permission, included in this foreordination. God 
is ruler of all things. Nothing is so minute as to escape his 
foresight ; nothing is strong enough to defeat his will. 

Section 4. History and Creation. These reveal the di- 
vine purposes. The author of our existence condescends to 
come into relations with objects and persons in time and 
space. This is his free and loving act, and it is not deter- 
mined by any necessity external to his own perfect nature. 

(1) Nature and spirit issue from the will of God. 

"By faith we understand that the worlds have been framed 
by the word of God, so that what is seen hath not been 
made out of things which do appear" (Heb. 11 : 3). The 
Creator is called "Father of spirits" (Heb. 12 : 9). He 
created absolutely all things (Eph. 3 : 9). "For the in- 
visible things of him since the creation of the world are 
clearly seen, being perceived through the things that are 
made ' ' (Rom. 1 : 20). Nature and the soul are written all 
over with the handwriting of the Father. Therefore, Hugh 

c 



34 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



Miller, the Christian geologist, dared to write of "The 
Footprints of the Creator in the Old Red Sandstone." 

(2) Preservation. — What the Father has created he pre- 
serves in being. 

Pervading all the universe with his energy he upholds ' ' all 
things by the word of his power" (Heb. 1 : 3). This bear- 
ing is ' 1 not to be understood simply of the passive support 
of a burden. It rather expresses that 'bearing' which in- 
cludes movement, progress toward an end. ' ' Like a river, 
a moving way, Christ carries and carries forward the weight 
of the world (1 Cor. 8 : 6). 

(3) Providence. — Providence rules with constant care 
what his power first made. 

There is "one God and Father of all, who is over all, and 
through all, and in all" (Eph. 4 : 6). Even evil men 
and wicked forces are under his sovereign control every 
moment. We may be troubled to reconcile facts of sin and 
misery w T ith the power and goodness and wisdom of God. 
It is evident that much of God is not yet made known to 
any man. But our distress and sense of mystery would be 
darker and deeper if we came to think that these tragic ele- 
ments of life had broken away from his dominion. 

Under the divine constitution and government of the 
world, they who choose lies and wickedness must reap the 
legitimate fruits of their own willfulness. Perversion, blind- 
ness of judgment, and pain are consequences of falsity and 
selfishness. This helps us in part to understand such strong 
expressions as this : ' ' And for this cause God sendeth them 
a working of error, that they should believe a lie : that they all 
might be judged who believed not the truth, but had pleas- 
ure in unrighteousness " (2 Thess. 2 : 11, 12). No man can 
reasonably complain to whom the Lord gives his own, pay- 
ing what is due. God pays wages as they fall due, and 
" the wages of sin is death." 

For us whatever' s undergone, 
Thou knowest, wiliest what is done ; 



TEACHING IN RESPECT TO GOD AND HIS WORKS 35 

Grief may be joy misunderstood ; 
Only the good discerns the good ; 
I trust thee while my days go on. 

— Mrs. Browning. 

(4) Angels. — Among the creatures of God's power and 
providence are "angels" and "devils" — superhuman 
beings both good and bad. This world does not contain 
all the moral beings whom the Father has brought into life. 
The Epistles give us glimpses of the nature and actions of 
these unseen spirits. 

Good angels seem to be ranked in orders of dignity. 
Michael, "the archangel," is mentioned (Jude9; cf. Daniel 
12 : 1 ; Rev. 12 17; 1 Thess. 4 : 16). They are greater in 
might and power than men (2 Peter 2 : 11). They are not 
in all respects of the same nature as men (Heb. 2 : 16). 
They were, in some unrevealed way, messengers of revela- 
tions (Heb. 2:2; Gal. 3 : 19). They are subject to Jesus 
Christ and pay him divine worship (Heb. 1 : 6 ; 1 Peter 3 : 
22). The gospel of our salvation is to them an object of 
eager interest, and they ' 1 desire to look into it " ( 1 Peter 1 : 
12 ; cf. Eph. 3 : 10). They are actively engaged in carry- 
ing out the loving purposes of the Saviour, and are "sent 
forth to do service for the sake of them that shall inherit sal- 
vation." This thought inspired the lines : 

And is there care in heaven ? And is there love 
In heavenly spirits to these creatures base, 
That may compassion of their evils move ? 
There is : else much more wretched were the case 
Of men than beasts : but oh, the exceeding grace 
Of highest God ! that loves his creatures so, 
And all his works with mercy doth embrace, 
That blessed angels he sends to and fro, 
To serve to wicked man, to serve his wicked foe ! 

— Edmund Spenser. 

Their innumerable hosts are part of the glorious company 
of Mount Zion, the holy city of the redeemed (Heb. 12 : 
22). It is even said that Christians shall "judge angels" ; 



36 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

but we have no inspired commentary on the passage (i Cor. 
6 : 3). "Exactly how we shall judge them is not revealed 
to us." — Alford. 

Bad spirits — their origin. "Angels which kept not their 
own principality, but left their proper habitation, he hath 
kept in everlasting bonds under darkness unto the judgment 
of the great day" (Jude 6). " For if God spared not angels 
when they sinned, but cast them down to hell and com- 
mitted them to pits of darkness, to be reserved unto judg- 
ment" (2 Peter 2 : 4). "Satan," or "the devil," seems 
marked out as a prince of devils. There are ranks and 
grades among the wicked spirits. These spirits of darkness 
are real beings with real powers. Satan "hinders" the 
apostolic purpose (1 Thess. 2 : 18). He tempts Christians 
(1 Thess. 3 : 5). The " adversary the devil, as a roaring 
lion, walketh about, seeking whom he may devour" (1 Peter 
5 : 8). The devil has the power of death (Heb. 2 : 14). 
"Not as though he could inflict it at his pleasure ; but death 
is his realm. ' ' — Westcott. 

But this malign activity is limited in range ; it is not om- 
nipotent nor omnipresent as God is. ' ' To this end was the 
Son of God manifested, that he might destroy the works of 
the devil" (1 John 3 : 8). Through his death Jesus brings 
the devil to nought (Heb. 2 : 14). He who is in Christ 
cannot be touched by the evil one (1 John 5 : 18). United 
with the victor we also vanquish all hidden foes. Satan acts 
as God' s flail to separate the chaff from the wheat. Church 
discipline delivers the erring and obstinate member « ' unto 
Satan for the destruction of the flesh, that the spirit may be 
saved in the day of the Lord Jesus" (1 Cor. 5 : 5). Fire 
can purify but cannot destroy gold. So John could confi- 
dently say : "I have written unto you, young men, because 
ye are strong, and the word of God abideth in you, and ye 
have overcome the evil one" (1 John 2 : 14). Many vic- 
tories have already been gained on the very field Satan 
chose for battle. More complete triumph is to follow. Christ 
will finally do what he came to do — bring the devil and his 
works to nought by his word. 

Meantime let us not fly in the clouds of vain specula- 



TEACHING IN RESPECT TO GOD AND HIS WORKS 37 

tions and vapory theories, but use the effective weapons of 
truth, righteousness, faith, prayer, and the word of God 
(Eph. 6 : 10-20). Read how Bunyan' s pilgrim went safely 
through the Valley of the Shadow of Death ; he put up his 
sword and betook himself to prayer. 

SUMMARY. 

God. — The Epistles belong to a series of revelations of God. 
The nature and character of God in whose holiness, love, life, 
power, are all perfections. The doctrine of the Trinity is implied 
in the forms of expression. The universe reveals a plan of the 
divine mind. Nature, spirit, history, angels, are encompassed by 
God's care and included in his plan. 



CHAPTER III 



THE TEACHING OF THE EPISTLES IN RESPECT TO MAN 

Section i. The nature aiid powers of man. 

It follows from the doctrine of God and his relations to the 
world that every human being is immediately his creature 
and his child. 

We are all his offspring, although God has chosen to 
use natural forces and media to bring us into existence. 
In a secondary sense we are descendants of our human 
ancestors; but primarily we are children of God. We 
live only by his life (Col. I : 16 ; Eph. 4:6; Heb. 12 : 
9). When any human being is called a " child of the 
devil " or " offspring of vipers, " it is because the family 
likeness of evil disposition is before the mind, as in Matt 
3:7; John 8 : 44; 1 John 3 : 8. But this is unnatural, 
monstrous, and inhuman, not according to our true and 
original nature and humanity. The prodigal son is still a 
son and ought to be at home in the Father' s house. Re- 
maining away is wicked, shameful, ungrateful conduct. 
Augustine said that the devil never created any being, and 
persons are called his sons only because they imitate him. 
Each human being, even in his lowest and worst estate, 
bears marks of his divine origin in body and soul. The 
marvelous structure of the body is proof of divine wisdom 
and benevolence ; while the soul' s powers of thought, affec- 
tion, and will are evidences of the spiritual source of his 
existence. In conscience is a witness to the holiness of God, 
and in domestic and social sympathies tokens of the all-per- 
vading Love. Thus James declares that even wicked men 
"are made after the likeness of God" (James 3 : 9). Even 
in the bloated and marred face of an unworthy son we may 
discover some family resemblance to parents of a noble line. 

38 



TEACHING IN RESPECT TO MAN 



39 



Much as there is to contradict the divine holiness, the very- 
possibility of regeneration proves that we ' ' come from God 
who is our home. ' ' The likeness of God « ' remains in us, 
marred indeed, but not, as is sometimes carelessly said, de- 
stroyed. This likeness we ought to revere in ourselves and 
others: and he who curses, despises it." — Alford. 

From the fact that all men derive their being from God 
we infer the unity of the human race. There may be diffi- 
culties, even with the aid of the Old Testament genealogies, 
in tracing our lineage to Adam ; but there is none in tracing 
it to God (Luke 3 -.38) the Father, from whom every father- 
hood in heaven and on earth is named" (Eph. 3 : 14, 15). 
Our oneness with Adam is itself a consequence of our origin 
in the Father (1 Cor. 15 : 22; Rom. 5 : 19). 

The Epistles allude to the various elements of our human 
nature. We have here no text-book on psychology. There 
is no analysis of the faculties of the soul. Popular terms are 
used simply to press a moral purpose. The soul-powers are 
treated solely in relation to the law of righteousness. There 
is a sharp distinction between body and soul (1 Cor. 5:3; 
Rom. 8 : 10). The entire nature of a man is summed up 
in the words "spirit and soul and body" (1 Thess. 5 : 23). 

It is assumed that all human beings have all the essential 
moral powers. They are capable of knowing God and his 
law, of loving him, and of forming purposes to do his will. 
Conscience universally recognizes the difference in quality 
of moral good and moral evil. Regeneration does not add 
new faculties, but radically changes the disposition. Infants 
and feeble-minded persons may be supposed to have all the 
essential human powers, though so undeveloped as not to 
manifest themselves, just as many animalculae shut up in ice 
are apparently dead for months or years, but manifest vital- 
ity when the sun thaws them out. Throughout the world a 
vast portion of the human race seems to be arrested in their 



40 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

development at a point little above brute beasts (Jude 10, 
19). Under more benign influences of teaching and holy 
examples many such animal-like men are enabled to live 
a genuinely human life, as our hospitals for the feeble- 
minded and modern reformatories and missions show. 

The exhortations of the Epistles prove that will counts for 
something. 

* 1 Work out your own salvation" (Phil. 2 : 12; cf. 1 Cor. 
7 : 37). Christianity aims to save the whole man, body, 
soul, and spirit. Jesus Christ died for man, not to save 
"souls" alone. The Holy Spirit sanctifies not only spirit 
but body (1 Thess. 5 : 23). Paul did not try to kill his 
body, but to keep it under, where it belonged. He coun- 
seled the Romans to present their "bodies" to God as a 
reasonable service, "a living victim" (Rom. 12 : 1). Christ 
is Saviour of the "body" (Eph. 5 123). The healing mira- 
cles of the primitive church did for the physical maladies 
what preaching did for soul-sickness. The end of salvation 
is perfection of manhood, and this will be absolutely realized 
in the resurrection, when Christians will be clothed in a 
"spiritual body" (1 Cor. 15 : 44). The neglect of this 
part of Christian teaching retards and impoverishes our 
labors on behalf of the world. The rounded and symmetri- 
cal work of the church is well summed up in these words : 
'And the God of peace himself sanctify you wholly; and, 
may your spirit 1 and soul and body be preserved entire, 
without blame at the coming of our Lord Jesus Christ" (1 
Thess. 5 : 23). Feeding the hungry, clothing the naked, 
healing the sick, by charities, hospitals, and deep economic 
and social reforms are continuations of Jesus' work of restor- 
ing man and building him up. 

Section 2. The original moral state of man. 

The Epistles are occupied with man' s actual condition and 

1 It would be wise to study the use of the words "spirit," "soul," "will," 
"heart," "conscience," in the Epistles, with the aid of a concordance and a 
dictionary. 



TEACHING IN RESPECT TO MAN 



41 



moral dangers and needs. They seldom go back to the be- 
ginnings of history. 

In Rom. $ : 12-21 we have a distinct treatment of this 
subject. "Through one man sin entered the world, and 
death through sin; and so death passed unto all men, for 
that all sinned. . . By the trespass of one the many died. . . 
The judgment came of one unto condemnation. . . Through 
the one man' s disobedience the many were made sinners. ' ' 
Much questionable and fruitless controversy has been ex- 
pended on these words. Safety lies in accepting what they 
actually contain and teach. These are important truths: 
that the holy God never created any being with a wicked 
will; that sin entered the race with the voluntary disobedi- 
ence of man; that all men have sinned; that guilt belongs 
to all, not by descent, but by personal choice of evil (Rom. 
3 : 9-2o> 

As all the race would have perished with him (Adam) if he had 
perished, it was all seized in him with the spirit of revolt to which 
in that hour he had adhered. We are nowhere told, however, 
that his descendants are individually responsible for this diseased 
tendency. It is in proportion as each individual voluntarily resigns 
himself to it that he becomes responsible for it. — Godet. 

Dr. Thomas Arnold (on Gen. 3 : 22): 

This is declared to be man's condition after the fall. I will not 
attempt to penetrate into that which is not to be entered into, nor 
to pretend to discover all that may be concealed beneath the out- 
ward, and in many points clearly parabolical, form of the account 
of man's temptation and sin. But that condition to which his sin 
brought him is our condition; with that, undoubtedly, we are con- 
cerned ; that must be the condition of all sound views of human 
nature ; the double fact employed in the word fall is of the last im- 
portance ; the fact on the one hand of our present nature being 
evil, the fact on the other hand that this present nature is not 
our proper nature ; that the whole business of our lives is to cast it 
off, and to return to that better and holy nature, which, in truth, 
although not in fact, is the proper nature of man. 



42 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

Section j. Sin as the present nature of man. 

1. Sin, when viewed from the standpoint of God's holy 
law, is disobedience, transgression, trespass. 

In the masterly discourse of Paul (Rom. 2 : I to 3 : 20) he 
begins by declaring that both Jews and Gentiles know the 
law of righteousness, from revelation and conscience, and 
that they willfully disobey it. It is the law which gives the 
knowledge of sin and stops the mouths of the condemned. 
1 1 Every one that doeth sin doeth also lawlessness : and sin 
is lawlessness" (1 John 3 : 4). "Howbeit if ye fulfill the 
royal law, . . . Thou shalt love thy neighbour as thyself, ye 
do well : but if ye have respect of persons, ye commit sin, 
being convicted by the law as transgressors" (James 2 : 
8-13). "To him therefore that knoweth to do good, and 
doeth it not, to him it is sin" (James 4 : 17). It is sinful 
to omit what the law of love commands, as well as to com- 
mit acts which it forbids. Of course knowledge of the moral 
law is very unequally distributed among men, and we are 
permitted to believe that the Divine Judge of men takes this 
fact into account 

2. If we study the inner state of the evil soul we may call 

sin " selfish?! ess." 

The law of God is : Thou shalt love God with all thy 
heart, and, Thou shall love thy neighbor as thyself. To 
love is opposed selfishness, or self-regard carried to idola- 
try of self. The natural connection between lawlessness 
and selfishness is thus stated: "He that loveth not abideth 
in death. Whosoever hateth his brother is a murderer" (1 
John 3 : 14, 15). "This commandment have we from him, 
that he who loveth God love his brother also" (1 John 4 : 
21). The word "selfishness" fits all kinds of sins. God 
and men are excluded from the affections and plans of the 
soul, and the evil man lives on an island which has no tem- 
ple — irreligious, disobedient, and therefore anti-social. All 
moral good is found in union with God and man, and evil 
originates in alienation, lovelessness, hate (James 1 : 14). 



TEACHING IN RESPECT TO MAN 



43 



3. Sin is universal and excludes all hope of salvation 
from one' s own merit or power. 

"If there had been a law which could make alive, verily 
righteousness would have been of the law. Howbeit the 
Scripture hath shut up all things under sin, that the promise 
by faith in Jesus Christ might be given to them that be- 
lieve" (Gal. 3 : 21, 22 ; cf. Rom. 3 : 1-20). Hence Christ 
became a propitiation for the sins of the whole world (1 John 
2 : 2 ; 5 : 10). 

Even Christian people are not yet exempt from the taint 
of moral evil. "If we say that we have no sin, we deceive 
ourselves and the truth is not in us" (1 John 1:8; Rom. 
7 : 14-24 ; 1 Tim. 1 : 15). One must have a very shallow 
consciousness of his own state who pronounces himself ab- 
solutely free from selfishness. The best saints are most 
humbled by their clinging evil. 

4. The Growth of Sin. As cancers develop by destroy- 
ing the body in which they strike root, so sin has a natural 
history, from small to great 

1 * Each man is tempted when he is drawn away by his 
own lust and enticed. Then the lust, when it hath con- 
ceived, beareth sin : and the sin, when it is fullgrown, 
bringeth forth death" (James 1 114, 15). First a thought of 
lawless, selfish pleasure is entertained ; then the fancy is in- 
dulged until the wicked act becomes certain, and then sin 
slays the soul. It is the awful tendency of sin to become 
habit and then a second nature. The soul is hardened by 
the deceitfulness of sin (Heb. 3 : 13). When the crisis of 
opportunity is past, the man finds himself unwilling to turn 
toward the right way. Acts form habit ; habits become 
character; character determines destiny (Heb. 12 : 17; 
Rom. 1 : 28). 

5. The Varieties and Species of Moral Evil. There are 
as many branches or kinds of sin as there are of thoughts, 
feelings, choices, acts, and relations of men. 



44 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



The whole being of every man is saturated with sin, as 
the body of a tobacco-user absorbs poisonous nicotine and 
reeks with it at every pore, or as alcohol taken in at the 
mouth circulates through every tissue of the physical sys- 
tem and modifies every mental act. There were two tables 
of the Sinaitic law, and all its contents are summed up in 
the two statements of the law of love — to God and to our 
neighbor : and all sins are methods of transgressing these 
two principles. 

Selfishness has no room in the soul for God, no sanctu- 
ary. Man knows God, but "holds down the truth in un- 
righteousness. " If the man who is under sin is educated 
among idolaters, his apostasy may show itself in changing 
the glory of the incorruptible God for the likeness of an 
image of corruptible man, and of birds, and four-footed 
beasts, and creeping things. But even where idol adora- 
tion is unknown, the selfish heart exchanges the truth of 
God for a lie, and worships and serves the creature rather 
than the Creator. The idols of a man are what he loves 
more than his God, as sinful delights, loveless wealth, 
ambition without humanity and reverence. 

The Epistles trace in detail the forms of sin which spring 
up where love for God and man loses its sovereign place in 
the soul. 

When northern forests burn away, weeds and scrubby trees 
take the place of noble pines or maples ; and when the 
heart ceases to worship it is rife with noxious dispositions. 
There are the vile and detestable sins of the appetites 
— lust, excesses, adulteries, unnatural crimes, brutal indul- 
gences, which weaken the body with foul diseases, harden 
the feelings, destroy the happiness of families, cloud the 
reputation, ruin the State, and blot out spiritual insight. 
Fornication, uncleanness, lasciviousness, drunkenness, revel- 
ings, belong in this dark catalogue (Rom. i : 24, 26, 27 ; 
Gal. 5 : 19). 

The balloon, filled with light and uplifting gas, soars 
toward the sky, but emptied, falls like lead. An eagle with 
a broken wing is dragged helpless from its mountain height 



TEACHING IN RESPECT TO MAN 



45 



by the mere force of gravity. And when the heavenward 
aspirations and holy affections of a man are stupefied there 
is nothing to prevent his fall down through the bottomless 
abysses of vulgar and ruinous vices. The explosive materials 
of the lowest temptation are present in all, and temptation' s 
spark may quickly destroy the fairest prospects. There is a 
close connection between the enslaving conquest of appetite 
and the absence of faith, hope, and love (Jude 19, 20). 

Actions. From inner evil dispositions we may pass to 
outward acts which express the impulses of the sinful spirit. 

Sins against family order and peace are set down in the 
black list. Children are led by sin to be disobedient to 
parents, without understanding, covenant breakers, without 
natural affection (Rom. 1 : 30). Confidence and purity are 
ruined by adulteries and by the base indulgences of im- 
agination which lead up to these horrible crimes. Books, 
pictures, amusements, companionships, which attract toward 
sin are sought out and in turn make the soul worse. 

The rights and duties of property are invaded by selfish- 
ness, lawlessness, godlessness. Theft, robbery, and fraud 
grow out of avarice and covetousness. The unmerciful rich, 
without love for man or God, oppress the hireling (wage- 
earner) in his wages (James 5 : 4). The proud, worldly, 
mammon-worshipers even in Christian assemblies give the 
choice pews to the well-dressed rich visitor or member, and 
leave the less desirable sittings (or standing room) for the 
poor man in cheap clothing (James 2 : 2, 3). 

But sin may assume forms which are not so gross and re- 
volting. Many sins are very beautiful and attractive to the 
eye and aesthetic sense. Many of the worst sins wear lus- 
trous garments and bear fine names in the world, are praised 
in poetry and oratory and are made lures for the unwary in 
splendid paintings and carved marbles. 

Paul mentions "works of the flesh" which are not phys- 
ical : enmities, strife, jealousies, wraths, factions, divisions, 



46 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



heresies (or parties), and envyings (Gal. 5 : 20, 21). In 
his awful indictment of the human race, Paul declares it to 
be a natural and just consequence of not approving the 
truth of God that men are given up to unrighteousness, 
wickedness, covetousness, maliciousness ; full of envy, mur- 
der, strife, deceit, malignity (Rom. 1 : 29). It is only as 
we drink deep of this earnest moral spirit of the New Tes- 
tament that we realize our own shortcomings, and burn with 
zeal to save others from the terrible perils and degradation 
of sin. 

Selfishness is reckless of the reputation and character of 
others. 

Hence censoriousness, hasty judgments, cursing, railing, bit- 
ter reproaches, backbiting, petulance, earthly, sensual, and 
devilish strife (James 3 : 1-18). The tongue of the sel- 
fish is a bow which shoots poisoned arrows. Irreverence 
in the heart shows itself in the external form of profanity, 
mocking, scoffing (James 5 : 12). We have not given an 
exhaustive catalogue of human sins, but typical and illus- 
trative examples. 

6. Sin brings upon man certain consequences (Gal. 6 : 

7.8). 

The worst consequence of sin is yet deeper sinfulness. 
Every power of one' s nature, of body and of soul, is de- 
based. As a man yields to lawless and unreligious indul- 
gences, the lower passions are let loose upon him like a pack 
of wolves. " Fleshly lusts " rise in conflict against purity 
and health and "war against the soul" (1 Peter 2 : 11). 
The intellect is darkened, the mind becomes foolish, and 
the moral judgment is perverted. " Because that, knowing 
God, they glorified him not as God, neither gave thanks ; 
but became vain in their reasonings and their senseless 
heart was darkened. Professing themselves to be wise, they 
became fools*' (Rom. 1 : 21, 22). Sin is stupidity and 
leads on to increasing foolishness. Is it not stupidity to 
sell the soul' s life and honor for momentary and unlawful 
pleasure ? Is not that a dark soul which will not see the 



TEACHING IN RESPECT TO MAN 



47 



moral beauty and worth of Jesus Christ ? "These, as crea- 
tures without reason, born mere animals to be taken and 
destroyed ' ' (2 Peter 2 : 1 2 ; cf. Eph. 4 : 17, 1 8 ; 2 Tim. 3 : 
8 ; 1 Tim. 6:5; Titus 1 115). Enfeeblement of will is an 
effect of sin, and to serve evil is the most humiliating slav- 
ery (Rom. 6 : 17-21). At last darkness is taken for light, 
evil for good, shame for glory. The willful enemies of the 
Cross of Christ are described as those "whose god is the 
belly, and whose glory is in their shame, who mind earthly 
things" (Phil. 3 : 19; cf. Rom. 16 : 18). They not only 
do wicked deeds, "but also consent with them that practise 
them" (Rom. 1 : 32). 

There are, indeed, great differences in degree in the guilt 
and in the manifestations of depravity. But these effects of 
sin are natural outgrowths as surely as thistles and briers 
spring from the seed of thistles and briers. ' 1 Be not de- 
ceived ; God is not mocked ; for whatsoever a man soweth, 
that shall he also reap. For he that soweth unto his own 
flesh shall of the flesh reap corruption ' ' (Gal. 6 : 7, 8). 

Guilt. The consciousness that sinful acts and disposi- 
tions are opposed to the holiness and love of God is the 
sense of guilt. 

The opposition of the good and pure God to sin is some- 
times called his ' ' wrath. " « ' The wrath of God is revealed 
from heaven against all ungodliness and unrighteousness of 
men" (Rom. 1 : 18). Those who despise the patient for- 
bearance of God and continue in evil ways, treasure up 
wrath in the day of wrath and revelation of the righteous 
judgment of God (Rom. 2 : 5). This feeling of guilt is 
fear of punishment and something more: it is the degrading, 
humiliating, self-condemning thought that one deserves the 
condemnation of the Good Father. Fear of penalty goes 
with shame. 

Even if one becomes so depraved and hardened that he 
has no consciousness of being wicked, he cannot escape the 
penalty which waits on sin. 



48 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

' 'The wages of sin is death" (Rom. 6 : 23). God pays to 
man what belongs to him. Retribution is simply giving 
back to man his own; it is really a recognition of human 
freedom and the dignity of man' s place in the world. The 
penalty is, in the divine order of righteousness, a natural 
consequence of wrong going; it is a reaping of that which is 
sown. And since the holy opposition of God to lawlessness 
cannot safely or rationally remain unexpressed, the penalty 
of sin is the declaration of the wrath of God against con- 
duct which dishonors the Ruler and injures the well-being 
of his subjects. God is not unrighteous when he visits with 
wrath (Rom. 3 : 5). No doubt in due time we shall see 
that the severest penalties are not in reality inconsistent 
with the Fatherly goodness and wisdom ; but in this life we 
must be content to wait for many explanations of apparent 
contradictions. 

There are effects of sin which remain even after one be- 
comes a Christian, restored to God's favor, reconciled by 
faith, forgiven and regenerated in Christ. 

Often young Christians are disappointed, discouraged, and 
alarmed by the reappearance of bad habits and painful con- 
sequences which they imagined would disappear at conver- 
sion. But the most eminent saints have learned that after 
the sovereignty of sin is broken the miserable evil hangs 
about them. This fact should encourage real Christians to 
persevere, and should warn those who are sinning that even 
regeneration will not entirely erase the effects of indulgence 
in wrong. In his old age, after the fires of youthful passion 
had died down, the venerable John wrote: "If we say that 
we have no sin, we deceive ourselves, and the truth is not 
in us. ' ' It was in one of his last letters, when he was near- 
est heaven, that Paul said : ' « Christ Jesus came into the 
world to save sinners; of whom I am chief" ; and this did 
not refer entirely to a memory of a long-past act of guilt. 
A saved drunkard must be a total abstainer all his life and 
be watchful to the end. A penitent and forgiven rake will 
all his life be less strong and healthy for his early excesses, 
and his children to the third or fourth generation will be 



TEACHING IN RESPECT TO MAN 



49 



affected by his trespasses. Late conversion is far better than 
despair and persistence in sin, but early conversion spares 
a multitude of sorrows. 

This survey of the faculties and capacities of man and of 
the nature and effects of sin prepares us to appreciate and 
understand the elements of salvation and the mode by which 
it becomes our possession. To this blessed theme we now 
turn, taking the guidance of apostolic men who themselves 
were taught of Christ. 

SUMMARY. 

The nature and powers of man. The original moral state and 
the divine ideal of humanity. The control of sin, disobedience, 
selfishness. Sin universal, growing, varied in kind and form, fol- 
lowed by painful consequences, and by guilt. 



1 



CHAPTER IV 



THE CHRISTIAN SALVATION 

We have seen that sin brings guilt; is itself inward cor- 
ruption and depravity of moral state, and is followed by just 
retributive pains. A complete salvation will answer to these 
three forms of human need. In the Epistles we read that 
the fatherly forgiveness of God cures our guilt; regeneration 
and sanctification remove depravity; and it follows that 
with the causes of misery the penal consequences themselves 
tend to disappear. But, beyond all this, man, created in 
the image of the Eternal, is capable of endless growth. No 
limit can be assigned to his capacity for development. God 
has set before every responsible soul the prospect of immor- 
tality, and in every spirit has placed yearnings for eternal 
life. The infinite promises of the gospel meet this aspira- 
tion with the revelation of Christ as the Eternal Life. 

This divine redemption is displayed outwardly in the per- 
son and work of Christ, and is applied inwardly to our 
bodies and souls by the working of the Holy Spirit. All 
salvation originates with the loving Heavenly Father, "from 
whom all blessings flow." 

Section i. The person and work of Christ. 

If we are ever to enter consciously into the blessedness of 
Christ, we must know enough of him to believe that he is 
able and willing to save us. The Epistles contain a clear 
revelation of the nature and services of our blessed Lord. 

A. The person of Christ. 
5o 



THE CHRISTIAN SALVATION 



Jesus Christ lived on earth a real human life. He 
"was born of the seed of David according to the flesh" 
(Rom. I : 3). John recalled after many years the reality 
of the earthly life : ' ' That which we have heard, that 
which we have seen with our eyes, that which we beheld, 
and our hands handled" (1 John 1 : 1). We do not have 
in the Epistles, as in the written Gospels, many pictures 
of the Palestine life of Jesus. That was a familiar story 
to the readers of these letters, and knowledge of it is as- 
sumed. But the general facts are all declared in our por- 
tion of the book. Christ became incarnate (Heb. 2 : 16). 
He was made perfect through sufferings (Heb. 2 : 10). He 
was ' 1 in all points tempted like as we are, yet without sin ' ' 
(Heb. 4:15). Like all divinely sent priests he also is taken 
from among men, so that he can "bear gently with the 
ignorant and erring," being himself "compassed with in- 
firmity" (Heb. 5 : 2). In the days of his flesh, as in Geth- 
semane, he offered up prayers and supplications with strong 
crying and tears (Heb. 5 : 7). From all this history we 
gather assurance that Jesus can be "touched with the feeling 
of our infirmities" (Heb. 4 : 15). He took on him the 
form of a servant, and became obedient unto death, yea, the 
death of the cross (Phil. 2 : 7, 8). The death of Jesus is 
frequently mentioned in connection with our redemption (1 
Thess. 5 : 9). The resurrection of Christ from the dead and 
his appearance afterward to his disciples is taught in 1 Cor. 
15 : 1-10. Christ is so thoroughly identified with us that 
he calls us "brethren" (Heb. 2:11; Rom. 8 : 29). 

By becoming man Jesus reveals the love and righteous- 
ness of the Father in a form we can understand; he makes 
the divine compassion and sympathy seem more real to us ; 
he suffers in our nature for our sin, bears our guilt, offers a 
sacrifice on our behalf; and shows us in the divine-human 
life how we may become "imitators of God as dear chil- 
dren. ' ■ 

Christ is declared to be divine, as well as human. 
He could not be our Saviour and our Lord if he were no 



DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



more than a created, finite being. We are saved by the One 
we worship, and to worship a creature, however exalted, is 
degrading idolatry. In the same place (Rom. i : 3, 4), when 
Jesus is said to have been "born of the seed of David ac- 
cording to the flesh," he is called also the "Son of God" 
and "our Lord." Throughout the Epistles he is declared 
to be Lord of all. This Son of God is the Word of God, by 
whom God has revealed his own heart; as Son he is "heir 
of all things, ' ' by whom all things were created. After his 
atoning death and resurrection "he sat down at the right 
hand of the majesty on high" ; he is "counted worthv *>f 
more glory than Moses, by so much more as he that built the 
house hath more honor than the house ; and he that built all 
things is God. ' ' The angels of heaven who are ministers to 
saints are worshipers of the Son of God. He sits as God on 
the throne; he is the Changeless One, "the same yes- 
terday, to-day, and forever." He is the Divine Source of 
grace (1 Thess. 5 : 28); the Author of our Salvation (Heb. 
12 : 2) ; is one with the Father in the work of salvation (2 
Peter 1 : 1, 2; 3 : 18); and in glory (1 Peter 4 : 11). He is 
the manifestation of true God and of eternal life (1 John 5 : 
20, 21. See Rom. 1 : 3, 4; 1 Cor. 1 : 1-3; 1 Peter 1:3; 
3:15, 22). 

W T hen Paul is urging humble and self-denying service he 
appeals to the divine condescension of Christ: 

"Have this mind in you, which was also in Christ Jesus: 
who being in the form of God, counted it not a prize to be 
on an equality with God, but emptied himself, taking the 
form of a servant" Again he resumes his sublime place: 
"Wherefore also God highly exalted him, and gave unto 
him the name which is above every name ; that in the name 
of Jesus every knee should bow, of things in heaven and 
things on earth and things under the earth, and that every 
tongue should confess that Jesus Christ is Lord, to the glory 
of God the Father" (Phil. 2 : 5—1 1 ). Since he is eternally 
one with the Father in glory, power, character, and pur- 
pose, to deny him is to deny the Father, and to confess 
him is to confess the Father (1 John 2 : 22). The repre- 



THE CHRISTIAN SALVATION 



53 



sentations made in the Epistles respecting Christ show that 
he is the eternal Son of the divine Father ; that he existed 
in glory with the Father before all worlds ; that by him as 
Creative Word the world came into being, and by him is 
now upheld ; that to redeem and perfect man he voluntarily 
became incarnate; that in the state of earthly humiliation 
he bore our sins in his own body; that he rose from the 
dead triumphant, and, with the added glories of his sacri- 
fice, reigns forever on high. All this is taught in the Epis- 
tles to warn us against neglect of so great a salvation, to 
induce us to become humble and forgiving as he was, and 
to lead us to trust and obey him as Almighty Prince (i Peter 
i : 20, 21). 

B. The work of Christ: as Prophet, as Priest, as Prince. 

Christ is not divided into parts ; and when one accepts him 
and follows him truly, with all the heart and will, he gains 
all that Christ has to give — forgiveness, inner grace, moral 
perfection. It is convenient, however, to study the various 
offices which are ascribed to him, and we shall thus find 
every particular spiritual want of our nature met in him. 

Jesus is the Great Prophet or Teacher. To conduct us 
out of our moral darkness and onward with growing light of 
truth, we require a teacher sent from God. Jesus is the 
"Word of Life" (1 John 1 : 2). As the Sinless One, the 
image of the Father, he is our model. "He that saith he 
abideth in him ought himself also to walk even as he 
walked" (1 John 2:653: 5). He is the apostle of our 
confession (Heb. 3:1). The parables and sayings of Jesus 
are not often quoted in the Epistles ; but his life, works, and 
character are their themes; and the apostles as they write 
are confident that his Spirit is guiding them into all truth. 
(Cf. Rom. 15 : 3; Eph. 5 : 1, 2; Phil. 2:551 Peter 2 : 
21 ; Heb. 12 : 2.) 

Jesus is more than a wise Teacher; he is a Priest, whose 
offering for sin on our behalf is himself. The book of He- 
brews is given up to this subject. 



54 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



Jesus is prepared by his nature and sympathies to pre- 
sent our cause before God. He can bear gently with the 
ignorant and erring, and can be touched with a feeling of 
our infirmities; he knows by experience what it is to be 
tempted and to remain unspotted. He learned obedience 
by the things which he suffered (Heb. 4 : 15 ; 2 : 17 ; 5 : 8). 
Jesus meets the demand of the divine law and of our own 
nature by the offering of himself, as a sacrifice for sin, on 
our behalf. We are all guilt}* before God and we deserve 
his holy wrath. We need assurance of his forgiveness on 
grounds that will not defy and dishonor divine justice. 
Christ s sacrifice is the foundation of our hope of mercy, 
and the sacrifice is itself a manifestation of mercy. We are 
redeemed with "the precious blood, as of a lamb without 
blemish and without spot, even the blood of Christ" (1 
Peter 1:19). He bore our sins in his body upon the tree 
(1 Peter 2 : 24; Rom. 5 : 6). He suffered for sins once, the 
righteous for the unrighteous, that he might bring us to God. 
Sins are forgiven for his name's sake (1 John 2 : 12). 
Apart from shedding of blood there is no remission (Heb. 
9 : 22; 1:3:5 : 1-3; 7 : 27, 28; 8 : 3: 2 : 17). This 
sacrifice of Christ was made to redeem us from the "curse 
of the law" which fell upon all the disobedient. Christ be- 
came "a curse for us" (Gal. 3 : 13). So thoroughly did 
Christ identify himself with sinful men, though himself sin- 
less, that he could take the blow which would fall on them. 
The religious beliefs and rites of much of the world in all 
its history, show a requirement of human nature for a pro- 
pitiatory offering. And the only absolutely satisfactory offer- 
ing is that which God himself provides in the Son of Man. 
This is called a ransom or purchase. (Cf. Matt 20 : 28; 1 
Tim. 2 : 6; 1 Peter 1 : 18; 1 Cor. 6 : 20; 7 : 23; Gal. 3 : 

This offering is presented to God in the intercession of 
Christ our great High Priest. Prayer for blessing accom- 
panied and followed the sacrifices of olden times. 

The Saviour' s work of intercession is closely connected 
with his atoning death. 1 ' And if any man sin, we have an 



THE CHRISTIAN SALVATION 



55 



Advocate with the Father, Jesus Christ the Righteous. And 
he is the propitiation for our sins ; and not for ours only, but 
also for the whole world " (i John 2:1; cf. Heb. 2 : 17; 3 : 1 ; 
4: 14-16; 8: 1-3; 9 : 24; 6 : 20; 7 : 24, 25). It follows from 
his divine dignity and his sacrificial offering that Christ has 
authority to assure us of forgiveness. 

We shall see that the priesthood and sacrifice of Christ 
look toward the reconciliation of man to God, as well as the 
reconciliation of God to man. 

It is enough here to quote a few lines which show that one 
purpose of Christ' s cross and passion was to effect a change 
in our moral state. He "gave himself for our sins, that he 
might deliver us out of this present evil world ' ' (Gal. 1 : 4). 
"Who his own self bare our sins in his body upon the tree, 
that we, having died unto sins, might live unto righteous- 
ness" (1 Peter 2 : 24 ; 1 John 1 : 7). 

The Saviour Christ is not only Prophet to teach and 
Priest to atone : he is also King to rule. 

His life is the divine law realized in a Person. His will 
is the will of the Father. His commands have divine au- 
thority and, throned in heavenly glories, he reigns over the 
universe. God "raised him from the dead, and made him 
to sit at his right hand in the heavenly places, far above all 
rule, and authority, and power, and dominion, and every 
name that is named: . . . and he put all things in subjection 
under his feet, and gave him to be head over all things to 
the church, which is his body, the fullness of him that fill- 
eth all in all" (Eph. 1 : 20-23; Ph^- 2 : 11; Col. 1 : 14- 
18; Heb. 1 : 8). Everywhere the unseen Christ is spoken 
of as the living and ruling Lord, and Paul glories in calling 
himself the servant of Jesus Christ. 

Section 2. The work of Christ for us is applied within by 
the work of the Holy Spirit. 

The essential teachings of Christ are embodied in the per- 
manent form of Sacred Scriptures; the sacrifice for our guilt 



56 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

was made long ago, once for all, in the earthly career of 
Jesus, from cradle to cross; his intercession for us proceeds 
' ' in heavenly places ' ' ; his throne is over the universe and in 
all parts of it is his reign;, but his salvation, to be ours in 
conscious enjoyment and actual sanctifying effects, must be- 
come a part of our life by a personal experience of faith, 
hope, love. 

The Scriptures reveal to us that God chooses and calls 
us as individuals. His love is not only general, but also 
special. Our personal salvation begins in a purpose and in an 
act of God, not in some choice and deed of our own. What- 
ever good we think or do is a consequence of God' s thought 
and act. ' 1 The Father hath sent the Son to be the Saviour 
of the world" (i John 4 : 10-14; cf. 1 Tim. 4 : 10). That 
is the grand design which includes all particular parts. 
Paul dares a flight into ages before our existence and sees 
the working of the holy will of God before our creation. 
That same love which ' ' spared not his own Son ' 1 is the 
origin of our election. ' ' Whom he foreknew, he also fore- 
ordained to be conformed to the image of his Son; . . . 
and whom he foreordained, them he also called; and whom 
he called, them he also justified: and whom he justified, 
them he also glorified" (Rom. 8 : 29, 30). Paul teaches 
that we are foreordained 1 ' unto adoption as sons . . . ac- 
cording to the good pleasure of his will, to the praise of the 
glory of his grace, which he freely bestowed on us in the 
Beloved" (Eph. 1 : 5, 6; Phil. 2 : 13). "Good pleas- 
ure 1 ' does not mean caprice or unreasonable arbitrariness, 
but a holy, rational, and benevolent character, out of which 
all purposes, including election, rise. It is true that we do 
not know or comprehend all the divine reasons, but we do 
know that the just and wise and good will form just, wise, 
and good counsels. It is the "great mercy" of God which 
gives motive to his purpose to elect and sanctify (1 Peter 1 : 
1, 2; 2 : 9, 10; 1 Cor. 1:2; 1 Thess. 1 : 4; 5 : 24; cf. 1 Cor. 
2:7; Eph. 1 : 4; 2 Tim. 1 : 9). 

Instead of wasting our time and faith in speculating and 



THE CHRISTIAN SALVATION 



57 



juggling with words about the question whether the election 
and calling of God work • 1 irresistibly " or ' 1 invincibly, ' ' let 
us rather turn the teaching to a practical and holy use, as we 
are told by Paul : ' ' Give the more diligence to make your 
calling and election sure; for if ye do these things ye shall 
never stumble" (2 Peter 1 : 10). The union of divine and 
human activity is here seen in real experience, but no at- 
tempt is made to ' ' explain ' ' them. Again : ' ' Brethren 
beloved of the Lord . . . God chose you from the beginning 
unto salvation in sanctification of the Spirit and belief of 
the truth; whereunto he called you through our gospel, to 
the obtaining of the glory of our Lord Jesus Christ" (2 
Thess. 2 : 13,14; cf. Phil. 2 : 12). "No human reasoning 
powers can connect the two, God' s sovereignty and man' s 
free will : all we know of them is that the one is as certain 
a truth as the other. ' ' — Alford. 

Actual union with Christ, and its consequences. 

The phrase "in Christ" recurs frequently in the Epis- 
tles. Dr. A. J. Gordon made it the title of a very sug- 
gestive book. When Paul passes over from his indict- 
ment of human guilt to his announcement of redemption, 
he declares that we are "justified freely by his grace through 
the redemption that is in Christ Jesus ' ' (Rom. 3 : 24). All 
that the boundless mercy of the Heavenly Father has for 
us is in Christ, wisdom, righteousness, sanctification, and 
redemption (1 Cor. 1 : 30). The germinal beginnings of all 
good life are in the first moment of our oneness with him 
who is Life Eternal. The doctrine of Jesus (John 15 : 1-6), 
that the fruit-bearing branches draw their sustenance from 
the vine, is repeated in Paul's symbol of the indissoluble 
union of Christ with his church (Eph. 5 : 22-32). As the 
head and body are vitally united, and the members perish 
if severed from the head, so are believers vitally joined 
with Christ. It is impossible to state all this truth in cold 
words, and as impossible to be mistaken about the joyful 
reality when one has entered into the experience. To rep- 
resent the permanent solidity of this union and its part in 
the divine architectural plan, Paul compares it to an edifice: 



58 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

Christians are 1 ' built upon the foundation of the apostles 
and prophets, Christ Jesus himself being the chief corner- 
stone ; in whom each several building, fitly framed together, 
groweth into a holy temple in the Lord ; in whom ye also 
are builded together for a habitation of God in the spirit" 
(Eph. 2 : 20-22). 

Turn now to some results and accompaniments of this 
vital, spiritual union with Christ. We do not say that after 
the sun rises we have light, but that light comes with sun- 
rise. So the spiritual life accompanies the union with 
Christ. 

One result of union with Christ by the Spirit is regenera- 
tion, the beginning of the higher life. Baptism is the out- 
ward symbol of our union with Christ in death and resur- 
rection (Col. 2 : 12, 13; 3 : 1-3). "Ye died and your life 
is hid with Christ in God." We are "quickened," made 
alive in Christ (Eph. 2 : 5). This passage from death 
to life, from selfishness to love, is possible only by virtue of 
the life of Christ within us. "We love him because he 
first loved us" (1 John 4 : 19). "If any man is in Christ, 
he is a new creature ' (2 Cor. 5 : 17). The essential nature 
of this change is not physical, as if a new body were 
created; nor is any new faculty or capacity added to the 
powers of the soul. It is rather a change of disposition and 
direction of our powers of knowing, feeling, and willing, 
and the essential characteristic of it is righteousness (Rom. 
6 : 16, 19, 22). The change of heart is so radical that it is 
compared to a resurrection from the dead, or a generation 
anew and from above. It is in reality the awakening of 
powers that guiltily slumbered, and a right direction of af- 
fections that wickedly went astray after idols. Sin is, in its 
essence, lawlessness and selfishness ; regeneration is the be- 
ginning of love, holiness, and obedience. We know what 
the sun is by its rays of light, its chemical force in the 
'earth ; we know what regeneration is by its effects in our in- 
ward disposition and outward conduct; that is, we know it 
is a new and higher consciousness of God as our Father, an 



THE CHRISTIAN SALVATION 



59 



inclination and master purpose to obey him, a decision of 
the whole nature to be righteous (i Cor. 6 : 1 1 ; Eph. 4 : 
24; 2 : 10). 

One of the manifestations of our union with Christ and 
regeneration is conversion. 

Paul preached at Ephesus in all his ministry, "repentance 
toward God and faith toward our Lord Jesus Christ" (Acts 
20 : 21). Repentance includes a "realization of sin, a 
godly sorrow on account of it, and an immediate abandon- 
ment of it" (Dr. E. C. Baldwin). Repentance looks toward 
truth, and turns away from ' ' the snare of the devil ' ' (2 Tim. 
2 : 26). The proper and natural tendency of the goodness 
of God is to lead to this repentance (Rom. 2 : 4). Repent- 
ance is the only alternative of perishing, and it is God's 
preference (2 Peter 3:9). Repentance from dead works is 
connected with faith toward God as a fundamental and early 
factor of Christian life (Heb. 6:1). Deep sorrow for sin 
produces in Christians an "improved spiritual state" of 
firmness and assurance. "Godly sorrow worketh repent- 
ance unto salvation, a repentance which bringeth no regret: 
but the sorrow of the world worketh death" (2 Cor. 7 : 10). 
As when one is induced to come back from a rotten ship or 
a dangerous tiger-infested road, and is saved, so "he which 
converteth a sinner from the error of his way, shall save a 
soul from death, and shall cover a multitude of sins" 
(James 5 119, 20). 

The root of all holy life of hope and love is faith. Flower 
and fruit must grow from the rich soil. In a "word-study" 
of faith look for "believe" and "belief" and "trust" in 
the concordance. The origin of faith and of the state of 
salvation is the gift of God's grace (Eph. 2 : 8, 9; Rom. 
12 : 3; 1 Cor. 12 : 9). It is a fruit of the Spirit (Gal. 5 : 
22; Heb. 12 : 2; 2 Thess. 2 : 14). 

The personal object of faith is God as manifested in Jesus 
Christ, and as revealed to us in the truth of the gospel (1 
Peter 1 : 21-23; Gal. 2 : 16, 20; 3 : 26; Eph. 1 : 15; Col. 
I : 4; 2 : 5; 1 Thess. 1 : 8; 4 : 14; 1 Tim. 1 : 14; Heb. 6 : 
1; Rom. 4 : 3, 5 ; 9 : 33; 10 : 9; 2 Tim. 1 : 12; Heb. 11 : 



60 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



6; i John 3 : 23; 5 : 1, 5). Faith is that action of the soul 
which receives the word of truth by which dispositions are 
changed and spiritual blessings are received. If love is 
• ' the greatest thing in the world, ' ' faith is 1 ' the first thing 
in the world. ' ' A foundation must be under the beautiful 
house, even though it be hidden and less lovely. 

Justification follows faith, or accompanies it. It is an act 
of God, not of man. It is what God does for man, while 
faith and all other spiritual graces are the workings of God 
within man. Justification is always and necessarily con- 
nected with our union in Christ, but it is not a transaction 
within the soul of man. We learn of it by the declaration 
of God, by his testimonies, and by experiences which he 
always sends when he forgives. When it is warm inside, 
there is light outside. 

The Epistle to the Romans first proves that all men are 
sinners, guilty and depraved (Rom. 1 : 18-3 : 20). It then 
considers how guilt is removed by justification (3 : 20—5 : 
21). Afterward it discusses the problem how depravity is 
removed by sanctification. The factors are all closely inter- 
woven and we cannot separate the topics quite so sharply as 
is here indicated. No one is justified in heaven who is not 
sanctified on earth; the two elements of salvation are in- 
separable. "Imputed" righteousness differs from "im- 
parted ' ' righteousness ; but both flow from the same divine 
fountain. By examining several passages where the word 
"justify" is used we shall see various aspects of the truth. 

The source of justification is free grace. 

We are "justified freely by his grace" (Rom. 3 : 24). it 
may be said that we are justified " causatively " by heavenly 
grace, by unbought mercy to the guilty and ill-deserving. 

The ' 1 meritorious ground" of our justification is the sacri- 
fice of Christ 



THE CHRISTIAN SALVATION 



61 



" Through the redemption that is in Christ Jesus" (Rom. 
3 : 24). "Through the obedience of the one shall the 
many be made righteous" (Rom. 5 : 19). So it is also 
said, we are justified by his blood (Rom. 5:9; 1 Pe.ter 1 : 
19; Gal. 2 : 20, 21). 

Justification is apart from works of the law. 

"Knowing that a man is not justified by the works of the 
law, but only through faith in Jesus Christ, even we believed 
on Christ Jesus, that we might be justified by faith in Christ, 
and not by works of the law" (Gal. 2:16; Rom. 5 : 1 ; 3 : 
27, 28). It is not by performance of some ceremonial, nor 
by perfect obedience to moral requirements, that we can 
hope to purchase redemption. It must be received by us as 
a free gift. 

Hence it is that justification comes to faith, since it is by 
trustful confidence that we accept the promise of God, and 
consciously make it our own. " Instrumentally " we are 
saved by faith, as the act of confidence in rope and rescuer 
leads one to lay hold of the help that is freely and lovingly 
offered to a drowning man. Salvation is called the "right- 
eousness of the faith" (Rom. 4 : 11-13; Heb. 11 : 4-7). 

This justification is salvation from the expression of divine 
opposition to sin — from the divine "wrath" (Rom. 5:9; 

1 Thess. 1 : 10). It is equivalent to being "accounted 
righteous" (Rom. 4 : 3-25; 5 : 13; 3 : 19, 20; Gal. 3 : 6). 
It is opposed to the state of "being under judgment" and 
condemnation (Rom. 8:1). It is also the equivalent of 
"forgiveness" and "covering of sin" (Rom. 4 : 7, 8; 1 
John 1 : 9; 2 : 12). 

" Declaratively" men are justified by good works (James 

2 : 14-26). 

This does not contradict Paul's meaning, and was proba- 
bly written some time before Paul' s earliest letters, and with- 
out a thought of collision. James is as clear as Paul that 
all spiritual graces come as gifts from God. He knows no 
righteousness that men possess apart from the Saviour and 
Father (James 1 M7; 4 : 6). On the other hand Paul is as 



62 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



eager as James to insist on good deeds as evidence of a true 
faith. 

Sanctification. Salvation includes more than justification 
and forgiveness, for it carries with it an actual, progressive 
purification of thought, feeling, and will; of body, soul, and 
spirit. 

The Heavenly Father's purpose in our creation, preserva- 
tion, and redemption is found in the apostolic prayer: 
■ 1 The God of peace himself sanctify you wholly, and may 
your spirit and soul and body be preserved entire, without 
blame at the coming of our Lord Jesus Christ. Faithful is 
he that calleth you, who will also do it" (i Thess. 5 : 23, 
24). "Now the God of peace, who brought again from the 
dead the great Shepherd of the sheep with the blood of the 
eternal covenant, even our Lord Jesus, make you perfect in 
every good thing to do his will, working in us that which is 
well-pleasing in his sight, through Jesus Christ" (Heb. 13 : 
20, 21; 2 Thess. 1 : 11, 12). "But ye are an elect race, a 
royal priesthood, a holy nation, a people for God' s own pos- 
session, that ye may show forth the excellencies of him who 
called you out of darkness into his marvelous light" (1 
Peter 2:9). 

Sanctification is the end of divine revelation. 

1 * Every scripture inspired of God is also profitable for 
teaching, for reproof, for correction, for instruction which is 
in righteousness: that the man of God may be complete, 
furnished completely unto every good work" (2 Tim. 3 : 16, 
17). The sacred writings being given to us with this pur- 
pose should be studied with a view to promote perfection of 
character. It is at this point that all right systems of edu- 
cation come into harmonious relations with the aims of 
revelation. 

Perfection of our entire nature is the purpose of all the 
ministries of truth in the church : 1 ( the perfecting of the 
saints, . . the building up of the body of Christ; till we all 
attain unto the unity of the faith, and of the knowledge of 



THE CHRISTIAN SALVATION 



63 



the Son of God, unto a full-grown man, unto the measure of 
the stature of the fulness of Christ" (Eph. 4 : 12, 13). 

The ideal of a sanctified life is again set forth in these 
words : ' ' That ye may be filled with the knowledge of his 
will in all spiritual wisdom and understanding, to walk 
worthily of the Lord unto all pleasing, bearing fruit in 
every good work and increasing in the knowledge of God ' ' 
(Col. 1 : 9, 10). 

Sanctification, like all vital developments, is a gradual 
process. One cannot see the growth of a plant or a child, 
and must measure at considerable intervals. The most sin- 
cere believer is never in this world quite free from sin. 

"If we say that we have no sin we deceive ourselves, and 
the truth is not in us" (1 John 1 : 8). After many years of 
faithful service Paul said of himself : 1 ' Not that I have al- 
ready attained, or am already made perfect: but I press on, 
if so be that I may apprehend that for which also I was ap- 
prehended by Christ Jesus" (Phil. 3 : 12, 13). "But we 
all, with unveiled face reflecting as a mirror the glory of the 
Lord, are transformed into the same image from glory to 
glory, even as from the Lord the Spirit" (2 Cor. 3:18). It 
is he who is matured in spiritual insight, who sees the vast 
gap between his ideals and his conduct, and knows the 
meaning of the moral struggle described in Rom. 7 : 18, 19: 
"For I know that in me, that is, in my flesh, dwelleth no 
good thing; for to will is present with me, but to do that 
which is good is not. For the good which I would I do 
not; but the evil which I would not, that I practise." Peter 
urges the disciples to 1 ' grow in the grace and knowledge ' ' 
(2 Peter 3:18). 

When we come to consider the moral relations of Chris- 
tians in society, we shall see that " sanctification " implies 
the fulfillment of our duties to God and to man. Here we 
notice the inner virtues and graces out of which all good 
conduct springs. Especial emphasis must be placed on 
faith, hope, and love. 



64 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

"But now abideth faith, hope, love, these three; and the 
greatest of these is love" (1 Cor. 13 : 13). "We give 
thanks to God the Father of our Lord Jesus Christ, praying 
always for you, having heard of your faith in Christ Jesus, 
and of the love which ye have toward all the saints, because 
of the hope which is laid up for you in the heavens ' ' (Col. 
1 : 3-5 ; cf. 1 Thess. 1 : 3). In 1 Cor. 1 3 Paul shows how 
love really excludes all evil dispositions and includes all 
moral graces. It excludes envy, pride, boastfulness, rude- 
ness, selfishness, avarice, malice, revenge, censoriousness; 
and it includes patience, kindness, devotion to truth, hope- 
fulness, open-hearted confidence, forgiveness, meekness. 

The eleinents of sanctification. Sanctification means the 
control (not destruction) of the body by the spirit. 

This self-control has a tendency to secure health. A saint 
may be sick, but never because he is a saint. Holiness 
helps health. Martyrs were hurt by the sins of others, but 
not by their own. Jesus died of violence, not of disease. 
Paul said he kept the body under. John said to his reader: 
' ' I pray that in all things thou mayest prosper and be in 
health, even as thy soul prospereth ' ' (3 John 2). The body 
is not evil: it is the temple of God's Spirit (1 Cor. 6 : 19). 
The appetites of the body all have a divine purpose, but 
they ought to be brought under the rule of temperance, 
purity, kindness, health, justice. They must not be in- 
dulged in excess, nor unlawfully, nor injuriously, nor apart 
from the ends they are designed to serve. 

Sanctification means an illumined and instructed mind. 

"God is light, and in him is no darkness at all (1 John 
1 : 5). We should grow in knowledge as well as in grace 
(2 Peter 3 : 18). The essential and highest form of knowl- 
edge is that of God the Father as revealed in Christ. ' 1 1 
have written unto you, little children, because ye know the 
Father" (1 John 2:13). "And we know that the Son of 
God is come, and hath given us an understanding, that 
we know him that is true, and we are in him that is true, 
even in his Son Jesus Christ. This is the true God and 



THE CHRISTIAN SALVATION 



65 



eternal life (i John 5 : 20). It is the duty of every person 
to secure as good an education as is possible in his circum- 
stances. We should never cease to study the thoughts and 
the will of God in his works, his ways, and his word. 
Every church should be a school. God reveals something 
of himself in all things, and we should study nature, man, 
history, science, art, to discern his footprints, and to have 
spiritual fellowship with him. Truth washes the intel- 
lect clean, and the pursuit of truth lifts men above mean 
conversation, envious tattle, frivolous gossip, worthless books, 
low passions, selfish aims. It is a dangerous error to sup- 
pose that earnest study has nothing to do with saintliness. 
A stagnant mind breeds disgusting thoughts, as a stagnant 
pond breeds filthy and poisonous miasma and microbes. 
The ocean is kept pure by its salt and by its ceaseless 
motion, and the soul is kept clean by earnest thinking. 
The school, the college, and the university are among the 
finest fruits of the spirit of Christianity. 

Sanctification includes the piety virtues — faith and hope 
in God, and love to God, with all their shining train. 
Trustfulness grows out of the faith which justifies and re- 
generates, and covers with its expanding branches all the 
events of life. Earthly cares we are to leave with our 
Heavenly Father. 

"Be ye free from the love of money ; content with such 
things as ye have: for himself hath said, I will in no wise 
fail thee, neither will I in anywise forsake thee" (Heb. 
r 3 : 5)- "Casting all your anxiety upon him, because he 
careth for you " (1 Peter 5:7). " My God shall fulfill every 
need of yours according to his riches in glory in Christ 
Jesus" (Phil. 4 : 19). "We know that to them that love 
God all things work together for good, even to them that are 
called according to his purpose" (Rom. 8 : 28). Mr. Spur- 
geon represented the grace of God as a great bank on which 
we have only to draw checks for any amount without fear of 
exhausting the supply. 

E 



66 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

Thou art coming to a King, 
Large petitions with thee bring; 
For his grace and power are such, 
None can ever ask too much. 

Cf. James 1:552 Peter 1 : 3. 

Faith will manifest itself, on occasion, as fidelity to the 
truth. 

' ' Be not carried away by divers and strange teachings : for 
it is good that the heart be established by grace" (Heb. 
13 : 9). Fidelity is to be distinguished from superstition, 
obstinacy, credulity, and blind following of human leaders. 
It means lifelong search for truth, for he who loves truth 
will seek for it as for hid treasures. We are to test those 
who offer to lead us. ' ' Beloved, believe not every spirit, 
but prove the spirits, whether they are of God" (1 John 
4:1). "Prove all things; hold fast that which is good" 
(1 Thess. 5 : 21; 1 Cor. 12 : 10; 14 : 29). When circum- 
stances call for it religious courage will arise out of fidelity, 
and persecutions will be bravely borne (Heb. 11 : 33-39). 
Enmity and strife will not, however, furnish fuel for a false 
courage. ' ' Follow after peace with all men, and the sanc- 
tification without which no man shall see the Lord" (Heb. 
12 : 14; 1 Peter 3:11; Rom. 12 : 18). Holiness includes 
fellowship with God in a filial spirit (r John 1 : 3). 

A grand mark of faith and love is obedience. 

"Willing to do his will." "Hereby know we that we 
know him, if we keep his commandments" (1 John 2 : 3). 
All our powers, understanding, affections, and will, are sub- 
ject to his good way. "This is his commandment, that we 
should believe in the name of his Son Jesus Christ, and love 
one another" (1 John 3 : 23; cf. Heb. 13 : 20, 21). En- 
tire obedience to God, in heart and conduct, is righteous- 
ness (1 John 2 : 29; 3 : 7). This righteousness is the mark 
of our filial likeness to God. "In this the children of God 
are manifest, and the children of the devil : whosoever doeth 
not righteousness is not of God, neither he that loveth not 
his brother" (1 John 3 : 1, 9, 10). 



THE CHRISTIAN SALVATION 



67 



In obedience and voluntary service of love we find true 
freedom. 

Spiritual freedom is that soul state in which we clearly see 
and joyfully obey the perfect will of God out of sincere 
and unselfish love. Slavery is to be forced to do what we 
do not like, from fear or passion or brute appetite or intel- 
lectual delusion. To be free we must find that the gospel 
of Christ is reasonable, wise, good, simple. Thus Paul 
says: "With freedom did Christ set us free. . . Ye, breth- 
ren, were called for freedom ; only use not your freedom for 
an occasion to the flesh, but through love be servants one to 
another. For the whole law is fulfilled in one word, even 
in this; Thou shalt love thy neighbour as thyself" (Gal. 
5 : 1, 13, 14). He proceeds to show the works of selfishness 
(the flesh) and of the Spirit (love). 

Here we find the quintessence of Paul's doctrine of free- 
dom — freedom from sin, since love breaks the chains of 
selfishness which drag us ' ' down into the melancholy 
deep." 

All vile, mean lusts enslave their victims, and freedom 
comes with ability to be pure. To do what we like su- 
premely to do is the liberty of the sons of God, and love 
makes the right way easy. Freedom from superstition and 
bondage of unreasonable, meaningless forms comes in the 
same way. See that all religion is in one rule, that of love, 
and useless ceremonies drop away and cease to burden the 
conscience. "Ye observe days and months and seasons 
and years," all "weak and beggarly rudiments" of the al- 
phabet stage of religious growth. What bondage for a 
scholar forever to have no book but his outgrown spelling 
book ! Christ sets us above all that. Ritual, ceremony, 
holy days, fasting seasons fixed by human authority, cir- 
cumcision made a condition of salvation, priestly interven- 
tion and regulation as conditions of divine favor — all these 
burdens fall from the soul of him who simply looks to 
Christ alone for salvation. 



68 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

Assurance grows with sanctification, as it dawned in re- 
generation. We may rise to a moral certainty that we are 
children of God, sharers of his favor, heirs of his kingdom, 
partakers of his nature. 

This assurance rests finally on the promise of the Heav- 
enly Father in Christ Jesus. It is his declaration of readi- 
ness to grant forgiveness, grace, perfection, and glory to 
believers which makes faith reasonable. Therefore God 
has "granted unto us his precious and exceeding great 
promises ; that through these ye may become partakers of the 
divine nature, having escaped from the corruption that is in 
the world by lust" (2 Peter 1 : 4). The "earnest of the 
Spirit" is the consciousness that his holy power is at work 
within us, and is the witness of the Father that he has not 
left us to ourselves. M Ye received the Spirit of adoption, 
whereby we cry, Abba, Father. The Spirit himself beareth 
witness with our spirit, that we are children of God : and if 
children, then heirs ; heirs of God, and joint-heirs with 
Christ" (Rom. 8 : 15, 16, 17). " Hereby we know thathe 
abideth in us, by the Spirit which he gave us" (1 John 3 : 
24). "Quench not the Spirit" (1 Thess. 5 : 19). 

If we are really "partakers of the divine nature" the fact 
can be tested by our inward and outward conformity to 
biblical standards and tests. 

As for example, by our beliefs. "Hereby know ye the 
Spirit of God : every spirit which confesseth that Jesus 
Christ is come in the flesh is of God: and every spirit 
which confesseth not Jesus is not of God" (1 John 4: 
2, 3). By our obedience to his commands (1 John 3 : 
22). By our disposition of charity toward our fellow-men. 
"We know that we have passed out of death into life, 
because we love the brethren" (1 John 3 : 14). By our 
treatment of our fellow-men. "Hereby know we love, 
because he laid down his life for us ; and we ought to 
lay down our lives for the brethren. But whoso hath 
the world' s goods, and beholdeth his brother in need, and 



THE CHRISTIAN SALVATION 



69 



shutteth up his compassion from him, how doth the love 
of God abide in him?" (i John 3 : 16, 17). That this 
love should extend beyond our friends to the unthankful 
and the evil is shown by Matt. 5 143-48. To "love of 
the brethren ' ' we should add ' < love ' ' which goes out to 
all men (2 Peter 1 : 7). As all have been created by one 
Father and redeemed by one Saviour, so all should re- 
gard and treat each other as brethren. "For ye are all 
sons of God, through faith, in Christ Jesus. . . There can 
be neither Jew nor Greek, there can be neither bond nor 
free, there can be no male and female ; for ye all are one 
man in Christ Jesus" (Gal. 3 : 26, 28). Sonship and 
brotherhood are not fully realized except in conscious rela- 
tions to Christ. The basis of this fraternity is in our origi- 
nal constitution, in the order of nature, in the acts of crea- 
tion and redemption. It is proclaimed in the gospel. But 
actual moral experience of it enters with faith and love in 
Christ Jesus. 

The issue of a sanctified life in heaven is the future state 
of ' 4 glorification ' ' (Rom. 8 : 30). That state is as yet 
hidden from our eyes and from our imagination. 

"It is not yet made manifest what we shall be. We know 
that, if he shall be manifested, we shall be like him; for we 
shall see him even as he is" (1 John 3 : 2). 

Of this future outcome of salvation as a personal life with 
Christ in heaven, of the future kingdom of glory on earth, 
and of the eternal society of the saints, we shall study at a 
later stage. 

SUMMARY. 

Salvation threefold. The person of Christ : his humanity, di- 
vinity. The work of Christ, as Prophet, Priest, and Prince. The 
work of the Holy Spirit. Union with Christ and its results. Con- 
version, justification, sanctification. 



CHAPTER V 



THE CHURCH 

When God gave men work to do he furnished them 
with all necessary organs. So he gives love and holiness to 
his children and to the church, with its agencies or ordi- 
nances, means of expressing the graces and purposes of the 
soul. The thought and love of God became incarnate in 
Christ, and, in order to be known and felt everywhere, they 
must become embodied in the persons and institutions of 
the Christian community. Hence Paul calls the church 
the body of Christ and its members the organs of that body 
(i Cor. 12). 1 

Section i. Organization of the Church. 

1. Definitions. The word " church " is used to designate 
the universal body of believers and also a local community 
of believers who have been baptized into Christ, and who 
are living under his laws. Generally it is not difficult to 
distinguish these two uses of the word from the connec- 
tion. A third use of the word is a description of any 
popular assembly gathered for some social purpose. The 
Epistles speak of the church as the entire number of the 
regenerate. Christ is the head of the body, the church 
(Col. I : 1 8, 24 ; Eph. 1 : 22 ; 5 : 23, 25 ; Gal. 1:13; 
1 Cor. 15:9; 1 Tim. 3:15). It includes even the saints 
in heaven (Heb. 12 : 23). 

2. The local church. In the letter of James and the 
earliest letters of Paul, we find local churches already or- 



1 Another volume of this series will give a complete view of the topics of this 
chapter ; therefore only an outline is offered here. 
70 



THE CHURCH 



71 



ganized in a very simple and natural way (James 2:2; 5 : 
14 ; 1 Thess. 1 . 1 ; 2 : 14 ; 2 Cor. 1 : 1). 

3. Names and character. The churches are not named 
after human leaders, as Wesleyans, Lutherans ; nor after a 
rite or method, as Baptists, Methodists ; nor after some 
form of government, as Episcopalian or Presbyterian, but 
just "churches of God." May we not hope that the peo- 
ple of God will yet return to this designation ! The mem- 
bers of New Testament churches are not called after their 
rank or station or title or calling — as reverend, doctor, 
prince, colonel, etc., but simply, one and all, "saints." 
Love, righteousness, and honesty are broadly human, while 
skill, learning, beauty, gracefulness, and social dignities are 
qualities of select persons. When shall we be rid of all the 
nonsense of titles, a weakness of our age ? Could we add 
anything to the honor of Peter or John or Paul, by add- 
ing ' ' d. D. " or * ' Right Reverend ' ' ? 

The fact that these churches had an organization is shown 
by the laws given to govern them, by the appointment and 
election of officers to administer affairs, and by the defini- 
tion of the purposes of the churches. For the first stages 
Of church life we must go to the Acts of the Apostles. The 
Epistles take for granted the state of things described in 
that book. Paul writes to the Corinthians urging unity of 
thought and action, while he recognizes the variety of gifts 
and modes of working (1 Cor. 1 : 10-12). 

Section 2. Government. 

1. The local churches, under the laws of Christ, and the 
apostles as his living witnesses, were self-governing. The 
apostles left no successors. 

There were few rules to restrict freedom. Each church 
was to do its work in a way suited to its peculiar circum- 
stances, following the principle of Paul : "I am become 
all things to all men, that by all means I might save some" 
(1 Cor. 9 : 19-22; 2 Cor. 4 : 1, 2). Even when the apos- 
tles were present they did not take decisions into their own 
hands, but respected the freedom and wisdom of the people. 



72 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



But this local self-government did not mean selfish isola- 
tion. Each church felt itself to be under the law of love 
and courtesy to all others. A great part of Paul' s business 
in his missionary tours among the European churches was 
to collect money to aid the poor, persecuted, and imperiled 
Christians in Palestine (i Cor. 16:1-4:2 Cor. 8 : 16-24). 
The customs of the Christian people were to be regarded 
with respect (1 Cor. 11 : 16 ; 14 : 33). The council of Je- 
rusalem (Acts 15) shows how representatives of churches 
consulted in matters of difference of opinion. 

2. The only permanent officers of local churches were 
bishops (called also presbyters or elders) and deacons. 

The apostles were not ordinary and permanent officers. 
They were men who had seen Jesus and were witnesses of 
the fact of his resurrection (1 Cor. 1$ : 8-10 ; 1 John 1 : 
1 ; 2 Peter 1 : 16-18 ; 1 Cor. 9 : 1, 2). They spoke with 
authority upon the law of Christ This authority expired 
with the last of those who had seen Christ, although early 
church history shows that officers of the same name con- 
tinued to be known. ' ' Prophets ' ' were persons of extraor- 
dinary or special gifts, but not always officers of govern- 
ment (1 Cor. 12 : 28 ; Eph. 4:11). 

Evangelists were persons who heralded the glad tidings 
and had gifts of persuasion. Each was free to exercise his 
peculiar talent, but all must be done decently and in order 
(1 Cor. 14 : 39, 40). 

The following are named as performing special tasks — 
apostles, prophets, teachers, miracle workers, healers, 
helpers, governors (counsellors), men gifted with tongues 
(1 Cor. 12 : 28 ; Eph. 4:11). In letters addressed to 
churches no officers are mentioned other than bishops and 
deacons (Phil. 1:1). In the pastoral letters, where the 
qualifications and duties of church officers are formally 
stated, no others are named (1 Tim. 3 : 1-13; Titus 1 : 
5-9)- 

The bishops (overseers) are mentioned in several places. 
They are also called presbyters (elders) because they were 



THE CHURCH 



73 



persons of mature age, or because the title was familiar to 
Jews in connection with the synagogue. 

The duties of officers. Peter had his solemn charge from 
the risen Jesus : "Feed my lambs — feed my sheep" (John 
21 . 15-18. He never forgot the phrase. In a letter he says 
long afterward : ' ' The elders therefore among you, I exhort, 
who am a fellow-elder, and a witness of the sufferings of 
Christ, who am also a partaker of the glory that shall be re- 
vealed : Tend the flock of God which is among you, exercis- 
ing the oversight, not of constraint, but willingly, according 
unto God ; nor yet for filthy lucre, but of a ready mind ; 
neither as lording it over the charge allotted to you, but mak- 
ing yourselves ensamples to the flock. And when the chief 
Shepherd shall be manifested, ye shall receive the crown of 
glory that fadeth not away" (1 Peter 5 ■ 1-4). In James 5 : 
14, we have, perhaps, the earliest mention of elders and of 
their duties : "Is any among you sick ? let him call for the 
elders of the church ; and let them pray over him, anoint- 
ing him with oil in the name of the Lord ; and the prayer 
of faith shall save him that is sick, and the Lord shall raise 
him up ; and if he have committed sins it shall be forgiven 
him." The right attitude of elders to the people may be 
learned from Paul, who, though he was apostle as well as 
elder, said : "Not that we have lordship over your faith, 
but are helpers of your joy" (2 Cor. 1 : 24). He used his 
power as a minister to assist the free growth of the Chris- 
tian life within them. "He has no right to place himself 
between their souls and God, as a necessary channel in all 
cases of the divine life" (Cambridge Bible). 

Qualifications of elders. One who desires the office and 
work of a bishop, 

must be without reproach, the husband of one wife, tem- 
perate, sober-minded, orderly, given to hospitality, apt to 
teach ; no brawler, no striker ; but gentle, not contentious 
no lover of money ; one that ruleth well his own house, 
having his children in subjection with all gravity ; (but if a 
man knoweth not how to rule his own house, how shall he 



74 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

take care of the church of God ? ) not a novice, lest being 
puffed up he fall into the condemnation of the devil. More- 
over he must have good testimony from them that are with- 
out ; lest he fall into reproach and the snare of the devil 
(i Tim. 3 : 1-7 ; Titus 1 : 5-9). 

It is these qualities which a church ought to require in a 
pastor. Other qualities may be desirable ; these are essen- 
tial. 

Duties of the Christian people to elders. The law of fel- 
lowship is supreme (1 Cor. 9:11; compare Gal. 6 : 6). 

"If we sowed unto you spiritual things, is it a great matter 
if we shall reap your carnal things ? ' ' The ministry has a 
right to support, although Paul waived his own right while 
asserting it for all ministers. So far as the elders imitated 
Christ they were to be honored and followed. As they rep- 
resented the common will and general interest of the church, 
their official action was to be set above mere individual 
wishes. ' ' Remember them that had the rule over you, which 
spake unto you the word of God ; and considering the issue 
of their life, imitate their faith ' ' (Heb. 13:7). " Obey them 
that have the rule over you, and submit to them ; for they 
watch in behalf of your souls, as they that shall give ac- 
count" (Heb. 13 : 17 ; 1 Thess. 5 : 12, 13 ; 1 Cor. 16 : 10, 
16). Men who have been elected to their high office after 
having earned by long trial a reputation for settled char- 
acter are not to be hastily condemned, nor without lawful 
testimony. * 1 Against an elder receive not an accusation, ex- 
cept at the mouth of two or three witnesses " (1 Tim. 5 : 19). 

Number of elders. It seems from the Epistles that many 
churches had several elders and that there was some di- 
vision of labors and responsibilities among them (James 
5 : 14 ; 1 Tim. 5 : 17). 

3. Discipline. Those who caused divisions and were 
occasions of stumbling were to be ' * marked ' ' : the church 



THE CHURCH 



75 



was to "turn away from them." This seems to apply to 
grave errors in teaching, to partisan quarrels, and to gross 
immorality (Rom. 16 : 17). 

The principles of Matt. 18 : 15-17 would govern cases 
of personal differences. Appeal to angry litigation before 
heathen judges was to be avoided (1 Cor. 6). Gross vio- 
lators of morality were to be so publicly marked that it 
would be known they did not belong to the church (1 Cor. 
5:7, 11). When a very grievous offender repented he 
was received back and encouraged (2 Cor. 2 : 5-7). The 
offenses cited for severe discipline are : fornication, covet- 
ousness, idolatry, reviling, drunkenness, extortion. The 
people who oppress the poor by usury and otherwise, and 
the covetous who adore their gold and shut up their sympa- 
thies, are both in bad company. Idleness of able-bodied 
church-members is not to be tolerated. "If any will not 
work, neither let him eat." Such a man is not to be fed out 
of the charity fund. 4 ' For we hear of some that walk among 
you disorderly, that work not at all, but are busybodies. ' ' 
Idle minds are the devil' s workshops, and those who do not 
attend to their own business usually meddle with the affairs 
of their neighbors. If the disorderly, idle busybody did not 
heed exhortation, penalty must fall. ' ' Now them that are 
such we command and exhort in the Lord Jesus Christ, that 
with quietness they work, and eat their own bread." If 
neglect follows exhortation, then : ' ' Note that man, that ye 
have no company with him, to the end that he may be 
ashamed." The penitent is restored. But even the sin- 
ner count not as an enemy, but admonish as a brother (2 
Thess. 3 : 6-15 ; 1 Cor. 5:552 Cor. 7 : 9-1 1 ; cf. John 
21 : 15-17). The word "disorderly" is not applied to 
those who violate the ritual order of the Lord' s Supper, but 
to those who transgress the industrial and moral social or- 
der. The law is that no person, rich or poor, has a right 
to be idle, unproductive. The idler steals what he con- 
sumes : let him rather work that he may give. 

Section 3. The ordinances of Baptism and the Lord's 
Supper, instituted by Jesus, are treated in the Epistles. 



76 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

1 . Baptism. 

The form was immersion in water. It is spoken of as a 
burial and resurrection, as a complete laving of the whole 
person, as a submergence in cloud and sea (Rom. 6:3, 4 ; 
Col. 2:12; 1 Cor. 10 : 2). Baptism is a symbol, a monu- 
ment and pictured reminder of the central fact and doc- 
trine of Christianity, the death and resurrection of Jesus 
(Rom. 6 : 4). It is a declaration and profession of our per- 
sonal death to sin and regeneration of life in the ascended 
Christ, a life victorious over moral death (Col. 2:12; 1 
Peter 3:21). It is a joyful confession of our Christian 
hope in eternal life, beyond the power of the grave (Rom. 
6 : 5-9). It is the initiatory rite at the beginning of our 
public confession of Christ, which introduces us formally to 
the fellowship of the church (1 Cor. 12 : 13). The persons 
baptized could be none others than those who gave evidence 
of having experienced what baptism declares : those who 
believe that Christ died for our sins and rose again ; who 
have died to sin and risen to a new spiritual life ; who have 
a hope of a future life with the Lord, who have ' ' put on 
Christ" ; who are united by faith in the one Lord and have 
drunk of his spirit (Gal. 3 : 27; 1 Cor. 12 : 13; Eph. 4 : 5). 

2. The Lord" s Supper. 

The form is the taking of bread and wine together, ac- 
companied by prayer (1 Cor. 11 : 23-25). The signifi- 
cance of this form is said to be a reminder of Christ's 
sacrificial death for our sins, devotion and consecration 
to the Lord, spiritual fellowship with Christ as present, 
hope of his coming in glory, and an expression of fel- 
lowship and unity among Christians (1 Cor. 11 : 24-26 ; 
10 : 16, 17). Persons qualified for the Lord's Supper were 
baptized believers who came with an earnest and sincere 
purpose to honor the Saviour. The participants were 
warned against coming to the Lord' s Supper as to a feast or 
with unrepented sins on their consciences. Paul urges all 
to examine themselves and to put away evil and distracting 
thoughts before they come to this commemorative rite 
(1 Cor. 11 : 17-34)- 



THE CHURCH 



77 



Section 4. Public worship. That Christian knows little 
of his own nature and dangers who thinks he can dispense 
with helps which the saints have found useful. Regular as- 
semblies were encouraged by the example and precept of 
the apostles (Heb. 10 : 25 ; Eph. 5 : 19 ; Col. 3 : 16, 17). 

The acts of public worship. 

The early Jewish Christians for many years worshiped 
with other Jews in temple and synagogue, as Jesus had 
done (Acts 3:1; 13 : 14, 15). Gradually they were sep- 
arated, thrust out of the synagogues as recreants. But the 
Christians had also from the first, assemblies of their own. 
In these assemblies they naturally used many of the forms, 
customs, psalms, scripture lessons, songs, prayers, of the old 
worship so dear and sacred to them. But they were free to 
vary these with elements distinctively Christian. There was 
singing, prophesying, speaking with tongues, exhortation, 
provocation to good works. According to Jewish customs 
a collection was part of the worship (1 Cor. 14 ; 16 : 1, 2). 

Section 5. Various customs of the church are mentioned 
in the Epistles which reveal the beautiful way in which 
Christianity seeks to sanctify, refine, and spiritualize all 
that is innocent and wholesome in social life. Customs are 
not binding on the church of all ages, and each commu- 
nity, taught by the living Spirit, can best judge for itself 
how to use and sanctify the manners of any particular 
locality. 

The Agape or love-feast (Jude 12 ; 2 Peter 2 : 13 ; 1 
Cor. 11 : 17). Acts of hospitality, often accompanied by 
washing the feet of weary travelers (1 Tim. 5 : 10), may 
be mentioned in illustration. The customs of the times 
forbade modest women a public prominence in society. 
Paul connects this fact with deeper reasons for forbidding 
women to exercise certain public functions in the govern- 
ment of the church (1 Tim. 2 : 12, 13 ; 1 Cor. 11 : 1-16). 
But Paul gratefully recognizes the large service of women in 



78 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

religious work (Rom. 16 ; Phil. 4:2, 3 ; Acts 18 : 2, 3, 
24-28 ; 1 Cor. 16 : 19 ; 2 Tim. 4 : 19). Women were 
among the prophets, and that was one of the highest order 
of servants of the spiritual life (1 Cor. 14 ; 1 Cor 11). Paul 
declares the essential spiritual equality of men and women 
(Gal. 3 : 28). The differences belong at most to a temporal 
order and must pass away. 

The tender and cheerful greetings of the Epistles reveal 
the frank cordiality of the social relations of the church. 

Paul alludes to a custom of the Orient equivalent to our 
handshaking. ' ' Salute one another with a holy kiss 
(1 Cor. 16 : 20). The qualifying adjective "holy" will be 
noticed by the discreet and prudent. 

SUMMARY. 

Work and organs. Organization of the church. Government : 
officers, duties of officers, qualifications. Duties of people. Dis- 
cipline. Ordinances : Baptism, Lord's Supper. Acts of worship. 
Various customs of worship. Greetings of Epistles. 



CHAPTER VI 



THE UNSEEN FUTURE : OR THE ISSUES OF LIFE 

Present conduct and character lead on to corresponding 
future results, as sowing determines the quantity and kind 
of reaping. 

Section i. Death may be viewed both as a natural event 
and as a part of God' s moral dealing with mankind. 

We have a twofold nature, physical and spiritual. Both 
life and death mean more to men than to animals, because 
of our higher endowments. The separation of soul from 
body is not unnatural. When fruit is ripe it falls off easily 
from the bough and needs not to be wrenched away by vio- 
lence. When the soul lives in God death is an episode in 
an infinite career. Paul thought that to depart and be with 
Christ was better for him than to remain (Phil i : 23). That 
which makes death death is the pain which attends it, the 
parting from friends and earthly joys, the doubt about the 
future life, and the fear of retribution which is awakened by 
sin. " The sting of death is sin " (1 Cor. 15 : 56). Bees that 
would make honey and have no stings, roses without 
thorns, would help us understand what death would be 
without sin. In the degree that knowledge, faith, virtue, 
and holiness increase, the terrors of death relax their grasp. 
"As through one man sin entered into the world, and death 
through sin ; and so death passed unto all men, for that all 
sinned" (Rom. 5 : 12). Christ by delivering men from 
the power of the devil, delivered them who ' ' through fear 
of death were all their lifetime subject to bondage" (Heb. 
2:15). His miracles of healing were a prophecy of the 
modern victories of medical science and art over pain, 
while his death and resurrection opened to humanity a 

79 



80 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

path of victory over the fears of a future misery. So all 
things are made to work together for good to those who 
love God. 

Section 2. As to outward condition and occupation of 
those who " die in the Lord," and the " intermediate state, ' ' 
the Epistles suggest much but say little. 

Those who loved Christ have ' 1 fallen asleep. ' ' This 
does not mean that they are unconscious, practically ex- 
tinct ; it is simply a beautiful, tender, and poetic way of 
avoiding the harsh words that grate on human ears. Jesus 
had said to the dying penitent thief : ' 1 To-day shalt thou 
be with me in paradise. ' ' Both those who watch for his 
coming and those who ' 1 sleep " 1 ' live together with him ' ' 
(1 Thess. 4 : 13, 15 ; 5 : 10). Of the unrighteous it is said, 
they are "kept under punishment unto the day of judg- 
ment" (2 Peter 2:9). 

Section 3. The 1 ' appearing " or 1 * coming ' ' of Jesus 
Christ On this subject the Epistles dwell in the most ear- 
nest manner. 

The 1 ' manifestation ' ' of Christ in power and honor was 
the hope which cheered the struggling infant church. It 
was taught and preached as a warning against sin and folly, 
and as a comfort to those who were persecuted and troubled, 
oppressed, insulted, and humiliated. 

As to time, Jesus had taught that 1 ' of that day and hour 
knoweth no one, not even the angels of heaven, neither the 
Son, but the Father only" (Matt 24 : 36 ; Acts 1 : 7). The 
apostles never pretended to know what was concealed from 
the earthly knowledge of the Great Master. They never 
juggled with ciphers, dates, and plausible fancies. But 
they lived by expectation. Jesus had said : "This gen- 
eration shall not pass away, till all these things be 
accomplished. Watch therefore : for ye know not on what 
day your Lord cometh " (Matt. 24 134, 42). The early 
disciples were always looking for some glorious manifesta- 
tion of their Lord. ' ' The Lord is at hand ' ' (Phil. 4:5; 



THE UNSEEN FUTURE: OR THE ISSUES OF LIFE 8 I 



I Cor. 16:22; 10: 11). They waited for a Saviour from 
heaven, the Lord Jesus Christ (Phil. 3 : 20 ; 1 Cor. 1:7; 
1 B Thess. 4 : 15 ; Heb. 10 : 25 ; 1 John 2 : 18). "The 
end of all things is at hand" (1 Peter 4 : 7). 

It is to be noted that Xh^ place of the glorious appearing 
of Christ our Lord is this earth, and that the result of his 
coming will be transformation. John saw the New Jeru- 
salem coming down out of heaven from God (Rev. 21 : 2). 

The preparation for the appearing of the Lord was 
marked by signs. We are helped to realize how the early 
Christians pictured to themselves the « ' last times. ' ' 

They often mixed up fancies and errors of their own with 
the doctrine of the Lord, as we see in 2 Thess., where 
Paul rebukes them. Late in the career of the aged John, 
when the ' ' generation ' ' about Jesus was almost gone, and 
the destruction of Jerusalem already lay in the past, the 
venerable apostle wrote : " Little children, it is the last 
hour : and as ye have heard that antichiist cometh, even 
now have there arisen many antichrists ; whereby we know 
that it is the last hour" (1 John 2 : 18). Long before Paul 
had written : " Now we beseech you, brethren, touching the 
coming of our Lord Jesus Christ, and our gathering together 
unto him ; to the end that ye be not quickly shaken from 
your mind, nor yet be troubled, either by spirit, or by 
word, or by epistle as from us, as that the day of the Lord 
is now present ; let no man beguile you in any wise: for [it 
will not be] except the falling away come first, and the man 
of sin be revealed, the son of perdition, he that opposeth 
and exalteth himself against all that is called God or that is 
worshipped ; so that he sitteth in the temple of God, setting 
himself forth as God " (2 Thess. 2 : 1-4). 

Some think that this refers to the Roman emperors who 
were then asserting themselves to be divine beings and 
were persecuting the believers. But they never doubted 
the final issue. "The Lord Jesus will prevail in that 

F 



82 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

day." The lawless one shall be slain by the breath of his 
mouth. 

The manner of Christ' s appearing is set forth in images 
of great sublimity. Jesus had led his disciples to expect a 
glorious display of his power quite in contrast with his 
state of apparent weakness and humiliation. Paul declared 
that the Lord would be attended by all his saints (i Thess. 
3 = 13). 

' ' The Lord himself shall descend from heaven, with a shout, 
with the voice of the archangel, and with the trump of God : 
and the dead in Christ shall rise first : then we that are alive, 
that are left, shall together with them be caught up in the 
clouds, to meet the Lord in the air ; and so shall we ever 
be with the Lord" (1 Thess. 4 : 16, 17). Peter repeats Old 
Testament images : ' « The day of the Lord will come as 
a thief ; in the which the heavens shall pass away with a 
great noise, and the elements shall be dissolved with fer- 
vent heat, and the earth and the works that are therein 
shall be burned up" (2 Peter 3 : 10). Figures of bold 
metaphor like blood, fire, darkness, trumpets, and shouts 
must not be changed into bald material facts. The essen- 
tial truth of Christ's coming glory is the main matter. 
John expressly says that we cannot make a picture of that 
splendid hope : "It is not yet made manifest what we shall 
be. We know that, if he shall be manifested, we shall be 
like him; for we shall see him even as he is" (1 John 3 : 2). 

Fanatical and crazed persons have perverted these meta- 
phors and made religion ridiculous by waiting in long white 
robes for the sound of some brass trumpet. All such 
freaks of unbridled fancy are vain. 

The appearing will be, to many, sudden and unexpected. 

' 1 But concerning the times and the seasons, brethren. . . 
The day of the Lord so cometh as a thief in the night. 
When they are saying, Peace and safety, then sudden de- 
struction cometh upon them" (1 Thess. 5 : 1-3 ; Acts 1 : 



THE UNSEEN FUTURE : OR THE ISSUES OF LIFE 83 



7; Matt. 25 : 13; 2 Peter 3 : 10). The very fact that the 
time and manner of the appearing are unknown urges to 
constant watchfulness of conduct, and the fact that prepa- 
ration for it can be made only in a quiet, orderly, holy life, 
causes wicked and blinded men to mock at it (2 Peter 3 : 
4-14). 

The results of the appearing of Christ in glory. The 
enemies of the gospel will be put to shame ; instead of pros- 
perity they will find defeat; their mockery and persecution 
of Christians will come to an end. On the other hand the 
faith and waiting of Christians will be triumphantly vindi- 
cated; fidelity will be rewarded; even the inanimate crea- 
tion will, in some yet unknown way, be transfigured by the 
coming of Christ (Rom. 8 : 18-25; 2 Peter 3 : 12, 13; cf. 
Acts 3 : 21; Rev. 21; Isa. 11:6, 10). 

"Behold the Lord came with ten thousands of his holy 
ones, to execute judgment upon all, and to convict all the 
ungodly of all their works of ungodliness which they have 
ungodly wrought, and of all the hard things which un- 
godly sinners have spoken against him." The faithful 
are to be "set before the presence of his glory without 
blemish in exceeding joy" (Jude 14, 24). "If so be 
that it is a righteous thing with God to recompense af- 
fliction to them that afflict you, and to you that are 
afflicted rest with us, at the revelation of the Lord Jesus 
from heaven with the angels of his power in flaming fire, 
rendering vengeance to them that know not God, and to 
them that obey not the gospel of our Lord Jesus Christ : 
who shall suffer punishment, even eternal destruction from 
the face of the Lord and from the glory of his might, when 
he shall come to be glorified in his saints, and to be mar- 
veled at in all them that believed " (2 Thess. 1 : 6-10; 
1 Peter 1 : 7 ; 1 John 3:2; 1 Cor. 4 : 5). 

The moral uses of the doctrine. 

This teaching of the appearing of Christ is never used in 



84 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

the Epistles to gratify an idle curiosity, but simply to en- 
force righteousness of life and to sustain the faithful under 
their trials. Honesty, sobriety, temperance, kindness, 
hope, faith, love, are all urged on the ground of the coming 
glory. "The night is far spent, and the day is at hand" 
(Rom. 13 : 11-14; 14 : 11, 12; 1 Peter 3 : 11-16; 1 John 
2 : 28 ; 3 : 2). 

May not Christians do something to prepare the way for 
the glory of Christ ? 

James (5 : 7) compares those who expect the appearing of 
Christ to the farmer who waits for a crop. Does not the 
farmer plow, harrow, sow seed, and guard the field while 
he waits ? Did not Paul severely rebuke all who neglected 
their callings and earthly duties because they thought the 
end of the world was near and that labor was useless ? (2 
Thess. 2 : 1-3 ; 3 : 6-15). The characteristic of the new 
heavens and new earth is that righteousness dwells in 
them (2 Peter 3 : 13). 

Is it not fair to conclude that our conduct has some rela- 
tion to the glorious manifestation of our Lord ? All efforts 
to make this earth physically and morally pure and clean ; 
to redeem it from pestilential marshes, ravenous beasts, and 
deadly diseases; to advance science and good government; 
to regenerate and to educate; to bring all nations, busi- 
nesses, and social activities, under the rule of Christ ; to 
Christianize the men and forces which govern the world, are 
Jesus' ways of bringing in the kingdom of God. Of course 
all displays of physical power, as lightnings, floods, earth- 
quakes, eclipses, general conflagrations, and visible armies 
of celestial beings, are beyond our knowledge and control. 
But intellectual, moral, spiritual, and missionary enter- 
prises are within the range of our power and responsibility, 
and these are the only matters on which it is profitable to 
spend time or thought 



THE UNSEEN FUTURE '. OR THE ISSUES OF LIFE 85 

Section 4. The resurrection. Christ' s resurrection is the 
pledge of the resurrection of those who by faith are in 
him (1 Thess. 4 : 14 ; 1 Cor. 15 : 20). 

The resurrection of believers is connected in some way 
with the appearing of Christ as Lord (1 Thess. 4 : 14 ; 1 
Cor. 15 : 23). "So in Christ shall all be made alive. But 
each in his own order : Christ the firstfruits ; then they 
that are Christ's at his presence (or coming)." 

The resurrection of the body is taught (1 Cor. 15 : 30-54). 
But the "body of the resurrection" is unlike our present 
bodies in several particulars : it is not flesh and blood, as 
these earthly bodies are ; it is immortal, not mortal ; it is in- 
corruptible, not corruptible ; it is spiritual, not natural ; it 
is heavenly, not earthly ; it is glorious and powerful, not 
weak and decaying. Of such a body we can form no im- 
age, for we know nothing on earth with which we can com- 
pare it. We can well afford to leave the fashion of the 
future body to our blessed Lord, while we take good care 
of the bodies he has been pleased to lend us here. The 
use we make of our bodies here will affect our future bodies, 
whatever they are (1 Cor. 3 : 16, 17; 6 : 20 ; Gal. 6 : 8). 
When Christ comes he will "fashion anew the body of our 
humiliation, that it may be conformed to the body of his 
glory" (Phil. 3:21). So far as we can now understand, our 
souls will forever need some kind of bodies by means of 
which to observe, feel, and enjoy this wonderful physical 
universe which reveals our Father as Creator by embodying 
his thoughts and character. If even our present bodies are 
worthy to be called ' ' temples of God, ' ' what must the 
' ' body of the resurrection " be ! 

Section 5. The judgment The word "judgment" is 
sometimes spoken of in a general way as any examination 
and condemnation of human conduct. There are daily 
judgments of God in this sense. 

But the Epistles also teach that some day there is to be a 
full and satisfactory vindication of the divine ways, accom- 



86 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



panied by the public award of what is due to every man. 
"It is appointed unto men once to die and after this Com- 
eth judgment" (Heb. 9:27). This judgment is connected 
with the appearing of Christ (1 Cor. 15 : 24, 25). The 
wicked, men and angels, are kept in confinement and pun- 
ishment unto "the day of judgment" (2 Peter 2 : 4, 9, 17; 
3:7). 

Section 6. Future retribution. The law that "what a 
man soweth that shall he also reap" is not confined to this 
world and to this life. It is the eternal law of divine gov- 
ernment (Gal. 6:7; Rom. 2 : 1-9). 

Hence for those who reject the sacrifice of Christ and his 
holy way of life there 1 ' remaineth no more a sacrifice for 
sins, but a certain fearful expectation of judgment, and a 
fierceness of fire which shall devour the adversaries" (Heb. 
10 : 26). This retribution brings "punishment, even eter- 
nal destruction from the face of the Lord and from the glory 
of his might, when he shall come to be glorified in his 
saints" (2 Thess. 1 : 9, 10). It is called "the punishment 
of eternal fire ' ' (Jude 7). 

Section 7. Heavenly blessedness. The kingdom of God 
is not confined to this earth. It is a social life of eternal 
felicity. Into this blessedness the Christian enters at death. 

The Epistles suggest that at the appearing of our Lord in 
glory we may expect a wonderful advance in blessedness. 
"When the chief Shepherd shall be manifested, ye shall 
receive the crown of glory that fadeth not away" (1 Peter 
5 : 4; cf. 1 Cor. 15 : 24-28, 51-54). "Henceforth there is 
laid up for me a crown of righteousness, which the Lord, 
the righteous judge, shall give to me at that day : and not 
only to me, but also to all them that have loved his appear- 
ing" (2 Tim. 4 : 8 ; cf. 1 John 3 : 2). The nature of this 
blessedness is set forth in the most vivid and impressive 
words which human language supplies. " Blessed be the 
God and Father of our Lord Jesus Christ, who according to 



THE UNSEEN FUTURE : OR THE ISSUES OF LIFE 87 

his great mercy begat us again unto a living hope by the res- 
urrection of Jesus Christ from the dead, unto an inheritance 
incorruptible and undefiled, and that fadeth not away, re- 
served in heaven for you, who by the power of God are 
guarded through faith unto a salvation ready to be revealed 
in the last time" (1 Peter 1 : 3-5). The future home of 
the faithful is called a city prepared by God for his own 
(Heb. 11 : 16). It is a kingdom that cannot be shaken 
(Heb. 12 : 28 ; 2 Peter 1 : 11). 

We cannot conceive and picture the occupations and 
delights of the heavenly state. They are hidden from our 
vision. Their radiant and dazzling glories would blind our 
earthly eyes. But we know that the best way to prepare 
for the future heaven is to do all we can while we are here 
to make this world as heavenly as possible in holiness 
and happiness. The happy angels on high are even now 
' ' ministering spirits, sent forth to do service for the sake of 
them that shall inherit salvation " (Heb. 1 : 14). The good 
physician, the nurse, the almoner of charity, the zealous 
reformer often, though unconsciously, meet these angels 
who are engaged m the same errands from the other side. 
Still living and active are the helpful spirits who cheered 
Jesus in the wilderness of temptation and in the garden of 
Gethsemane. 

Of the infinite future and all that it has in store we can 
form no conception. We may be sure that it will be 
worthy of God our Father who is revealed to us as just and 
merciful, as Sovereign and Ruler of all persons and of all 
events. When the future world and its mysteries oppress 
the soul and rise before it as a mountain of darkness, 
such passages as these are gleams of light across the 
gloom of coming eternity (Rom. 11 : 27-36; 8 : 28; 10: 
13, 20; 1 Cor. 15 : 20-28, 50-58; Phil. 2 : 5—1 1 ; 3 : 18-21; 



88 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

I John 3:8; Heb. 2 : 14 ; Titus 2 : 11 ; 1 Tim. 6 : 13-16). 
Such words have a deeper meaning and a more real comfort 
than can be conveyed in any comment upon them. 

Let us now descend from the mount of transfiguration to 
see what we have to do for the kingdom of God on earth — 
the subject of our closing chapter. For Jesus taught us to 
pray : « ' Thy kingdom come. Thy will be done, as in 
heaven, so on earth" (Matt 6 : 10). 

SUMMARY. 

Death. Condition and occupation of departed. Coming of 
Christ. Preparation for Christ's coming. The manner of Christ's 
appearing. The results of Christ's appearing. The moral uses 
of the doctrine. Christian's relations to the doctrine. The resur- 
rection. The Judgment. Future retribution. Heavenly blessed 
ness. Future beyond conception. 



CHAPTER VII 



THE KINGDOM OF GOD, OR THE DIVINE LAW OF LOVE 
SOCIALLY REALIZED 

The glorious period of Old Testament Hebrew life was 
the kingdom of all Israel. The theme of Jesus' parables 
was "the kingdom of heaven." The ideal before the 
writers of the Epistles was a holy society or brotherhood 
over which God is Father and King. The two most funda- 
mental and universal forms of earthly society are the fam- 
ily and the State. By these social institutions God has 
taught mankind. 

They are beautifully united in this ideal of a perfect so- 
ciety of the redeemed : < ' So then ye are no more strangers 
and sojourners, but ye are fellow-citizens with the saints, 
and of the household of God, being built upon the founda- 
tion of the apostles and prophets, Christ Jesus himself be- 
ing the chief corner-stone ; in whom each several building, 
fitly framed together, groweth into a holy temple in the 
Lord ; in whom ye also are builded together for a habita- 
tion of God in the Spirit" (Eph. 2 : 19-22). The appear- 
ing of Christ as Lord will consummate this society of love. 
"The Lord make you to increase and abound in love one 
toward another, and toward all men ; ... to the end he 
may stablish your hearts unblameable in holiness before 
our God and Father, at the coming of our Lord Jesus 
with all his saints" (1 Thess. 3 : 12, 13). The end of our 
calling is to bring us ' 1 into his own kingdom and glory ' ' 
(1 Thess. 2:12; Rom. 5 : 2). The salvation of Christ cul- 
minates in a perfect social state in which all the holy in 
heaven and earth are spiritually united : "Ye are come 
unto Mount Zion, and unto the city of the living God, the 

89 



9'0 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

heavenly Jerusalem, and to innumerable hosts of angels, to 
the general assembly and church of the firstborn who are 
enrolled in heaven, and to God the Judge of all, and to the 
spirits of just men made perfect, and to Jesus the mediator 
of a new covenant " (Heb. 12 : 22-24). 

In these representations the Epistles teach nothing abso- 
lutely new, but they unfold in many directions the older 
principles of the kingdom. 

In the Old Testament we find this summary of piety : 
" He hath showed thee, O man, what is good ; and what 
doth the Lord require of thee, but to do justly, and to love 
mercy, and to walk humbly with thy God ?" (Micah 6:8; 
cf. Deut. 10 : 12 ; 1 Sam. 15 : 22 ; Hosea 6 : 6). The 
summary of Jesus is found in Matt. 22 : 37; Mark 12 : 30; 
Luke 10 : 27 ; John 15 : 12. Paul's summary is in Rom. 
13 : 8-14 ; 1 Cor. 13 ; Gal. 5 : 14; 1 Cor. 16 : 14. Peter's 
conclusion is 1 Peter 1 : 16, 17 ; 2 Peter 1 : 5-7. James 
tells us his conception of a true worship in James 1 : 27 ; 
2 : 8. John condenses all his teaching in 1 John 4 : 7—12. 

Thus we see the unity of the entire revelation and the in- 
tense practical spirit which pervades it. Every part tends 
directly to promote social goodness and blessedness, to 
unite men in the bonds of justice and charity. 

The final and universal social unity is in Christ : ' 1 That 
in the name of Jesus every knee should bow, of things in 
heaven and things on earth and things under the earth, and 
that every tongue should confess that Jesus Christ is Lord, 
to the glory of God the Father" (Phil. 2 : 10, 1 1 ; cf. 1 
Cor. 15 : 28 ; 3 : 23). 

The doctrine of a social body whose members are vitally 
connected, whose interests are one, and whose bond is right- 
eousness and love is taught most clearly and impressively 
in 1 Cor. 12 : 12-30 ; and Rom. 12 : 4-9 ; Eph. 5 : 30 ; 
Col. 1 : 18 ; 1 Peter 4:11. "As we have many members 
in one body, and all members have not the same office ; so 



THE KINGDOM OF GOD 



91 



we, who are many, are one body in Christ, and severally 
members one of another." "The members should have 
the same care one for another. And whether one member 
suffereth, all the members suffer with it ; or one member is 
honoured, all the members rejoice with it." 

Duties grow out of our special social relations, and the 
consciousness of belonging to the great body of Christ's 
people is a motive to virtue, since what we do affects all. 
This obligation takes a special form in respect to those who 
love the Lord Christ. To them belongs "love of the 
brethren," that complacent love which delights in their 
character and ways. But we must not think of ourselves 
as cut off from moral relations to other people. It is of 
the essence of Christian morality as compared with pagan 
and ancient ethics that the Christian feels himself bound to 
love and do good to all men. The church is not a closed 
circle but an ever-widening society intended by Christ to 
include all mankind as rapidly as they are willing to enter 
the kingdom of God. 

Paul said : "I am a debtor both to Greeks and to Barba- 
rians, both to the wise and to the foolish" (Rom. 1 : 14). 
He shows that moral obligations cover the needs of outsiders, 
of all men (Rom. 12:1 7-21). ' ' I please all men in all things, 
not seeking mine own profit, but the profit of the many, 
that they may be saved " (1 Cor. 10 : 33). Out of the love 
principle, which is divine (1 John 4 : 8), all particular vir- 
tues flow. In 1 Cor. 13 we see the budding and blossom- 
ing of all graces from this our stock. Love is charity to the 
poor and more than any material gift ; it is self-renuncia- 
tion ; it is a true socialism as distinguished from all anti- 
social impulses ; it is kind and patient ; it casts out envy and 
insolent pride ; it observes the nice proprieties which render 
social intercourse agreeable ; it is not self-seeking nor easily 
driven to rage ; it is free from censoriousness and quick 
to discern good even in rivals ; rejoiceth with the truth, and 



92 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

is not ductile and pliable under temptations ; is gentle but 
firm ; will deny self but never deny the truth. With such a 
character, in company with faith and hope, love abides, an 
eternal force. All virtues can be drawn out of love. 

The primal duties shine aloft, like stars ; 
The charities that soothe and heal and bless 
Are scattered at the feet of men — like flowers. 
No mystery is here ; no special boon 
For high, and not for low ; for proudly graced, 
And not for meek of heart. 

In the ground already traversed we have seen the teach- 
ing of the Epistles : (i) in respect to the authentic and 
inspired record of the law of the kingdom of God — the 
sacred Scriptures ; (2) the essential character and nature of 
God — the founder and ruler of the kingdom ; (3) men, the 
subjects of the kingdom, and their sin ; (4) salvation, or 
restoration to right relations to the king ; (5) the church, 
the chief earthly institution by which the kingdom is pro- 
moted ; (6) the issues of the acceptance or rejection of the 
laws of the kingdom and its salvation. We now turn to 
see how these teachings are applied to the various relations 
of social life, while the kingdom of God is growing in the 
world. 

Under the divine constitution of man human beings can 
fulfill their mission here and advance to the most complete 
manhood only by means of (1) material resources, (2) do- 
mestic life, (3) the protection of government, (4) the insti- 
tutions and arrangements for sociability, education, culture, 
and (5) the institutions of religion. Such institutions, 
therefore, are part of the order established by the Founder 
of the kingdom of heaven. These " moral partnerships" 
are not mere devices of men, but they are providential 
gifts. They are all liable to perversion by sin, and all 



THE KINGDOM OF GOD 



93 



capable of being made the means of promoting health, 
power, holiness, usefulness, happiness. We need to under- 
stand these relations. God teaches us by experience, by his- 
tory, by our own moral nature, by the social sciences, by 
the principles of the sacred writings. In this manual we 
are to notice simply those teachings on these subjects which 
are found in the Epistles. 

Section i. The teaching of the Epistles on Industrial 
Social Relations. 

i. Productive Labor. The fact that Paul used precious 
and sacred time during his eager and active ministry to earn 
his living by manual labor at tent-making is startling and 
significant. It teaches manliness, devotion, independence, 
and unselfishness. It is an inspired estimate of the dignity 
of useful labor. Jesus the Master had spent most of the 
years of his life, when every hour was worth a world of 
gold, at carpenter work. These actions weigh more than all 
eloquent eulogies of the ' ' dignity of industry, ' ' and they 
prove that lofty thinking, deep spirituality, and wider service 
are consistent with manual labor. It was while he was yet 
a cobbler that Carey became a scholar and worked out the 
vast modern missionary dream of world conquest. 

The earth yields food and supplies, shelter and cloth- 
ing, only in response to work. Every human being, rich 
and poor, consumes the results of toil. If one does not 
work with hand or brain he lives at the expense of those 
who do produce. The Epistles teach that this unsocial vice 
of unfruitfulness is sin. "This we commanded you, If any, 
will not work, neither let him eat." Those who were 
" busybodies," not working at all, he exhorts "in the Lord 
Jesus Christ, that with quietness they work, and eat their 
own bread" (2 Thess. 3:11, 12 ; cf. 1 Thess. 4 : 10-12). 

We should not feed the able-bodied poor without requir- 
ing of them useful work in return. The heirs of riches are 
not exempt from this moral law. If they are not compelled 



94 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

to earn a living they are bound to use their leisure for the 
good of society. If they are idle and useless, disease is apt 
to attack their bodies, foolish and wicked thoughts fill their 
minds, and the anger of fellow-citizens at their heartless use 
of wealth is just. The ancient Jews taught that a parent 
who did not teach a boy a trade taught him to steal. 

2. Thrift. Since the product of industry represents sacri- 
fice it should be economically and prudently used. Hence 
the Epistles condemn extravagance, display, ostentation, use- 
less luxury, as well as all wasteful and hurtful vices like 
drunkenness, licentiousness, and reveling (i Tim. 2 : 8-io; 
i Peter 3 : 3, 4 ; 4 : 1-7). 

3. Honesty. Since property costs sacrifice and toil it 
follows that one man should not take it from another with- 
out rendering an equivalent in wealth or service. The law 
of honesty condemns all fraud and theft, for these are ways 
of taking goods without equivalent. Gambling is not men- 
tioned in the Epistles, but as a dishonest mode of gain it 
falls under the condemnation of this law. 

4. Property. Property is not an absolute private posses- 
sion, but a trust from God to be administered by stewards 
of his bounty. Wealth should be acquired and used in 
part for the support of one's own family. "If any provid- 
eth not for his own, and specially his own household, he 
hath denied the faith, and is worse than an unbeliever" (1 
Tim. 5 : 8). The primary social obligation is provision for 
those who are most directly dependent on us, as young chil- 
dren and helpless aged parents. 

The helpless poor are also a proper charge on the wealth 
of those who are able to work and earn income. While 
idleness is not to be encouraged, and careful discrimination 
is required, the helpless and unfortunate must not be left 
to wander about begging, nor be permitted to steal, freeze, 
or starve while Christian neighbors have means to help 
them. 



THE KINGDOM OF GOD 



95 



"But whoso hath the world's goods, and beholdeth his 
brother in need, and shutteth up his compassion from him, 
how doth the love of God abide in him?" (i John 3 : 17). 
Though the early Christians could not have asylums and 
hospitals their homes were places of refuge and shelter for 
the weary stranger, the sick, and the poor. One of the 
graces frequently commended is hospitality, and in this vir- 
tue the pastor must not be lacking (1 Tim. 3:2; Rom. 
12 : 13). 

Administration of relief of the poor. In the apostolic 
times the funds for the poor were collected at the services of 
the Lord's Day, and perhaps at the Lord's Supper (1 Cor. 
16 : 1, 2). Individual gifts were also made according to the 
disposition of the givers. No definite tithe was required, 
but liberality was expected. The apostles had requested a 
division of labor in the distribution of the fellowship fund, 
so that their services as preachers might not be broken 
up (Acts 6 : 1-7). But the presbyters, apostles, pastors, 
bishops, never thought themselves excused from caring for 
the poor (Gal. 2 : 10). The fund was not devoted exclu- 
sively to the poor of the neighborhood, but was drawn upon 
in cases of necessity to relieve distress in distant places. 
Paul raised money in Greece to take to Jerusalem (1 Cor. 
16 : 3). 

The early Christians gave help directly to individuals 
whom they knew, and the administration was congregational, 
not through institutions or societies apart from the church. 
This was possible while their numbers were small and actual 
' ' pauperism ' ' was not so general. Slaves were cared for 
by masters, and in Italy, clients by patrons. The Chris- 
tians had no hospitals, almshouses, and asylums, and no in- 
vested endowments producing income. The generosity of 
fresh Christian love, supplied with means by regular pro- 
ductive industry, was the bank on which charity could draw. 

The charity was personal and individual. The sick, the 
orphan, the widow, the stranger in need were not sent coldly 
away with mere money doles to get rid of them. Those 
who were in distress were visited, comforted, and cheered. 
Our modern "scientific" charity is trying to get back to 
this simple, direct, and personal method. ' ' Pure religion 



g6 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

and undefiled before our God and Father is this, to visit the 
fatherless and widows in their affliction" (James i : 27; 
1 Tim. 5 : 10). The only charge the ' 1 pillar apostles" 
gave to Paul was, ' ' That we should remember the poor, ' ' 
and Paul adds, ' 1 which very thing I was also zealous to do " 
(Gal. 2 : 10). In 1 Cor. 16 : 1, seq., we see the method 
of Paul in charity to the poor. He was a missionary on a 
foreign field raising money for the bodily wants of poor 
people "at home." It was "the work of the Lord" 
(1 Cor 15 : 58). It was done under an apostolic order; a 
weekly offering, a Lord' s Day act of worship ; it was raised 
not for the local poor, but for those far away; its measure, 
"as he may prosper. ' ' It was to be ready in the treasury 
and its distribution was carefully guarded by approved per- 
sons armed with letters. The sublime arguments, hopes, 
and visions of the previous chapters are followed by a busi- 
ness-like caution, order, and common sense which we may 
ponder. Generosity and prudence are both factors in a per- 
fect character. 

Part of the income of Christians was to be paid to sup- 
port public institutions of justice and protection. The 
members of the church were commanded to pay taxes for 
government with the same purpose with which they paid 
to support presbyters. 

"For this cause ye pay tribute also ; for they are minis- 
ters of God' s service, attending continually upon this very 
thing. Render to all their dues; tribute to whom tribute" 
(Rom. 13 : 6-7). Patriotism is a Christian grace and cheerful 
tax-paying is one of its manifestations. 

Part of the income of Christians should go to support 
their ministers (1 Cor. 9 : 4-14). In supporting the pastor, 
one transmutes the material products of physical industry 
into a sacred service of truth, and gives a tongue of earnest 
speech to the words of salvation. 

5. Employer and Employed. In the apostolic days the 



THE KINGDOM OF GOD 



97 



industrial customs varied much in different countries. 
Many men carried on a small business with little hired help, 
as Paul did. Others employed many laborers at fixed 
wages. Slave labor was common, though not so general in 
Palestine as elsewhere. We find teachings in the Epistles 
adapted to these conditions. The apostles were not revolu- 
tionists nor politicians. They did not attempt to abolish 
slavery, nor any other social system, but trusted to spiritual 
forces and providential changes for improvement. They 
did not commit Christianity either to the slave system nor 
to the capitalistic wage system, both of which are merely 
temporary arrangements of men. Christianity did not halt 
at a certain stage and declare that form of industry to be 
eternal. This would have identified religion with stagna- 
tion. They planted seeds of progress in the soil and left 
them to grow. But for their conditions the apostles had 
numerous and solemn prophecies to deliver, and these con- 
tain living principles of growth. 

Their message to "servants." "Household servants, 
be in subjection to your masters with all fear; not only to 
the good and gentle, but also to the froward. For this is 
acceptable, if for conscience toward God a man endureth 
griefs, suffering wrongfully" (i Peter 2 : 18-25). Such 
conduct tended to win for the whole class of Christian 
bondsmen the confidence and love of the masters. Onesi- 
mus was an ' 1 unprofitable " runaway slave, who came in 
contact with Paul at Rome and was converted. Paul sent 
him back to his owner Philemon, and we have still the 
beautiful and touching letter to the master. So far from 
teaching Philemon to free Onesimus he intimates that he 
would like to have his service himself, as he had become 
deeply attached to the slave. Paul asks Philemon to re- 
ceive him back as more than a bondsman, as a " brother 
beloved." According to Deut. 15 : 12 a "brother" 

G 



98 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



Hebrew was to be free in the seventh year. A slave who 
was really regarded as a " brother ' ' was no longer a slave. 
Slavery died not in law or custom, but in the heart of a 
loving master. Make true Christian love universal and 
slavery decays without violence and war. Paul's specific 
instruction to bond servants was : 1 ' Servants, be obedient 
unto them that according to the flesh are your masters, with 
fear and trembling, in singleness of your heart, as unto 
Christ; not in the way of eyeservice, as men-pleasers ; but 
as servants of Christ, doing the will of God from the heart; 
with good will doing service, as unto the Lord, and not unto 
men : knowing that whatsoever good thing each one doeth, 
the same shall he receive again from the Lord, whether he 
be bond or free" (Eph. 6 : 5-8 ; Col. 3 : 22). Obedi- 
ence, fidelity, respect, honesty, are required of them who 
find themselves in this outwardly unhappy situation. 

But these instructions to slaves do not stand alone. 
Christian masters were under love' s great law. 

" Masters, render unto your servants that which is just 
and equal; knowing that ye also have a Master in heaven. 

. . Forbear threatening: knowing that both their Master 
and yours is in heaven, and there is no respect of persons 
with him ' ' (Col. 4:1; Eph. 6 : 9). Where love reigns 
the merely external bond is no longer cruel and what is hard 
tends to fall away. In the coming kingdom these earthly 
distinctions have no meaning: "For ye are all sons of 
God, through faith in Christ Jesus. . . There can be neither 
Jew nor Greek, there can be neither bond nor free, there 
can be no male and female ; for ye are all one man in Christ 
Jesus" (Gal. 3 : 26-28). Slavery has now for us passed 
away. The New Testament teaching on the subject is no 
longer needed, because there are no " masters" and "ser- 
vants." But the duties of fidelity, order, kindness, justice, 
are still and ever to be taught in the fear of God. 

There were also hired wage laborers in the apostolic days. 
To their employers the Epistles speak in distinct commands 



THE KINGDOM OF GOD 



99 



to pay fair living wages, to give them an equitable share of 
the product of uniting labor with capital. To the selfish, un- 
scrupulous, and cruel employer James writes like an old 
Hebrew prophet: 

"Go to now, ye rich, weep and howl for your miseries that 
are coming upon you. Your riches are corrupted, and your 
garments are moth-eaten. Your gold and your silver are 
rusted ; and their rust shall be for a testimony against you, 
and shall eat your flesh as fire. . Ye have laid up your 
treasure in the last days. Behold, the hire of the laborers 
who mowed your fields, which is of you kept back by fraud, 
crieth out: and the cries of them that reaped have entered 
into the ears of the Lord of Sabaoth. Ye have lived deli- 
cately on the earth, and taken your pleasure ; ye have nour- 
ished your hearts in a day of slaughter. Ye have condemned, 
ye have killed the righteous one ; he doth not resist you ' ' 
(James 5 : 1-6.) 

As long as selfishness mars the industrial relations of man- 
kind those burning words will be as living truth as when the 
ink was yet wet on the autograph manuscript of the apostle. 

Section 2. Domestic Relations and Duties, The entire 
Bible teems with instruction on these subjects; we confine 
this study to the Epistles. 

1. The divine purpose in establishing the family. 

The Epistles assume, as revealed in Gen. 1 : 28, that the 
natural purpose of marriage is the peopling of the earth 
with subjects of God the King, children of the divine Father. 
Paul did, indeed, advise those who were under the stress of 
persecution that it might be prudent not to marry for the 
present (1 Cor. 7 : 25-40). This was an exceptional case. 
But those who were teaching that abstinence from marriage 
is a duty required of all saints, he rebuked as heretics, 
"seducing spirits," teaching "doctrines of devils/' the 
1 ' hypocrisy of men that speak lies, . . forbidding to marry, 



100 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

and commanding to abstain from meats, which God created 
to be received with thanksgiving by them that believe and 
know the truth. For every creature of God is good, and 
nothing is to be rejected, if it be received with thanksgiving; 
for it is sanctified through the word of God and prayer" 
(i Tim. 4 : 1-5). The divine purpose in instituting mar- 
riage is not only population, but welfare, health, and happi- 
ness of humanity. The natural impulses which lead to 
marriage, both physical and spiritual, are of the divine 
order and under divine law. Their lawful indulgence is 
innocent and necessary, while unlawful inclinations are sin- 
ful and destructive. 

2. The religious significance of the family. 

All 1 1 fatherhood ' ' on earth is a copy of the divine father- 
hood (Eph. 3:15). As man is made in the image of God, 
so the family relation bears the stamp of its heavenly origin. 
It is in the home that children learn what dependence, love, 
trust, and obedience mean. When they are old enough to 
think of God they are to be taught to confide in and obey 
the Heavenly Parent. The home is the primary school of 
piety. Christians are of the ''household of God" (Eph. 
2 : 19, 20). 

It is through the family that the church transmits from 
generation to generation the holy teachings of the Scriptures, 
and cultivates the knowledge, affections, and moral habits 
which produce vigorous and earnest Christians. 

The near and sacred union of lawfully wedded husband 
and wife, based on love and esteem, is used as a symbol of 
the union of Christ and his church (Eph. 5 : 22-33). 
Both unions are founded on reverence and affection ; both 
are of divine appointment; both involve lifelong fidelity 
and reciprocal sendee. "Christ also loved the church, and 
gave himself up for it; that he might sanctify it, having 
cleansed it by the washing of water with the word, that he 
might present the church to himself a glorious church, not 
having spot or wrinkle or any such thing; but that it should 
be holy and without blemish" (Eph. 5 : 22-33). 



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IOI 



3. The virtuous dispositions of a Christian home life. 

Marriage is more than a natural union ; it is also a spirit- 
ual union when it is Christian. As such it should be held 
in honor and kept honorable. « • Let marriage be had in 
honour among all, and let the bed be undefiled : for forni- 
cators and adulterers God will judge" (Heb. 13 : 4). Pu- 
rity, chastity, and fidelity must be maintained in thought, 
imagination, word, and deed. Nothing escapes the notice 
of God the avenger of wrong (1 Thess. 4 : 4-8). There are 
no secret sins hidden from his eye. Mutual love, confi- 
dence, honesty, patience, forbearance, self-sacrifice, are re- 
quired, and when these exist happiness is the fruit. In no 
social relation is charity so necessary and so rich in re- 
wards (1 Cor. 13). 

4. Duties of the domestic circle and the vices which 
destroy peace and happiness. 

Duties of the unmarried are taught in 1 Cor. 6 : 13-20. 
The essential doctrine of purity is enforced. The body is 
the temple of God, the sanctuary of his glory. A Christian 
should not treat his body with contempt. The Heavenly 
Father gave us bodies, and Jesus Christ came in the flesh, 
and in the outward form the Holy Spirit dwells (1 Cor. 3 : 
16), Self-control becomes more easy as this religious 
thought of the body takes a strong hold of the heart, All 
kinds of amusements which experience shows lead to un- 
worthy thoughts and lawless indulgence will be avoided by 
wise young people. Even things permissible may bring 
temptation to acts forbidden. ' < Abstain from every form of 
evil" (1 Thess. 5 : 22). Reputation and character are pre- 
cious, and when a fine vase is once broken it cannot be made 
good by patching. Still, morbid self-inspection is not wise. 
Social pleasures should be enjoyed openly, heartily, gladly, 
and without thought of evil. Solitary life is more danger- 
ous than mixed company of a higher order. Better think 
of doing much good, and of making other people happy in 
harmless ways, than merely of avoiding some evil 



102 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



As to marriage, it is not morally binding, usually, for the 
unmarried to marry (i Cor. 7 : 28). It is not so much a 
question of right and wrong as of prudence. Many of the 
best Christians have never married. But the moral law is 
fixed, and purity of thought and conduct is determined for 
both married and unmarried. 

5. Duties of the wife. 

Paul's teaching is : "Wives, be in subjection unto your 
own husbands, as unto the Lord. For the husband is the 
head of the wife, as Christ also is the head of the church ' ' 
(Eph. 5 : 22-24). " Let a woman learn in quietness with all 
subjection. But I permit not a woman to teach, nor to have 
dominion over a man, but to be in quietness. For Adam 
was first formed, then Eve ; and Adam was not beguiled, 
but the woman being beguiled hath fallen into transgres- 
sion" (1 Tim. 2 : 11-14). "For the man is not of the 
woman ; but the woman of the man ; for neither was the 
man created for the woman ; but the woman for the man ' ' 
(1 Cor. 11:8, 9). Peter's teaching is an echo of that 
of Paul. "Ye wives, be in subjection to your own hus- 
bands ; that, even if any obey not the word, they may 
without the word, be gained by the behavior of their wives ; 
beholding your chaste behavior, coupled with fear" (1 Peter 
3 : i> 2). 

On these passages there is a tempest and conflict of 
commentaries. Would that Paul and Peter were here to 
straighten us out and tell us how to apply their principles 
to our changed conditions ! For, as we have seen, slavery 
is dead, and the subjection of women is nearly dead and is 
passing away. The apostolic teachings enforced the duties 
which belonged to the social position of wives in that day. 
If Christian women had followed any other counsel, their 
action would have marked them as immoral before the 
world. But the social position, education, circumstances, 



THE KINGDOM OF GOD 



I03 



and duties of married women in our age have radically- 
changed. Custom and law now tend to make women self- 
reliant and self-governing. Paul' s own advice varied with 
circumstances. During a time of " distress" he gave 
counsel to the unmarried to remain free. When God 
changes conditions he changes duties to correspond to them. 
And since we need wisdom to apply the eternal principles 
of moral law to changing circumstances we are promised the 
help of the Spirit of truth (John 16 : 12, 13 ; James 1 : 5). 

6. Duties of the husband. If any low, brutal, selfish 
husband should dare to take advantage of Paul' s advice to 
wives to obey their husbands he would come against this: 

' 'Husbands, love your wives, even as Christ also loved the 
church, and gave himself up for it. . . Even so ought hus- 
bands also to love their own wives as their own bodies ' ' 
(Eph. 5 : 25-28). If all men will treat their wives as 
Christ treats the church, then all wives will fare well in their 
weakness, sickness, and helpless need. Men will be proud 
and glad to lay down their lives, as Jesus did, for those whom 
they love as life, and lavish upon them tenderness, patience, 
goodness, care, protection, help. Thus woman's weakness 
will make men stronger, purer, nobler. The doctrine of 
feminine /'subjection of women" is much softened in the 
words of Peter : " Ye husbands, . . . dwell with your wives ac- 
cording to knowledge, giving honor unto the woman, as 
unto the weaker vessel, as being also joint-heirs of the grace 
of life" (1 Peter 3: 7). And Paul, declaring that "in Christ 
there can be no male and female" (Gal. 3 : 28), asserts 
that all distinction of sex is simply a temporary and tran- 
sitory difference. This truth prepares the way for the 
emancipation of women, just as the doctrine of spiritual 
equality prepared the way for the abolition of slavery and 
other industrial evils. 

We have already seen that all property is family prop- 



104 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



erty and not merely individual possession. The law of 
distribution of family income is "to each according to his 
needs. ' ' The one who holds the purse is trustee, not abso- 
lute owner. Wife and children have claims on the common 
purse, and are not beggars asking alms. 

Duties of children to parents and to each other. 

The outward duties of life are too numerous and change- 
able to catalogue. They vary with circumstances. Ordi- 
narily parents are able and glad to provide for their chil- 
dren maintenance and education. The usual rule is : "The 
children ought not to lay up for the parents, but the parents 
for the children" (2 Cor. 12 : 14). But often some young 
children must labor to take care of sick or unfortunate 
parents. The apostle sums up all duties of children to 
parents in two words, ' ' honor ' ' and ' ' obey. ' ' Love is at 
the root of all reverence and obedience. Parents are to 
treat children with affection, tenderness, patience. ' ' Fathers, 
provoke not your children, that they be not discouraged. 
Provoke not your children to wrath : but nurture them in 
the chastening and admonition of the Lord" (Col. 3 : 21 ; 
Eph. 6:4). 

Section j. Social Fellowship. 

1. The object of social converse is interchange of thought, 
feeling, and purpose, a spiritual communion in which each 
person is giver and receiver. Men, taken alone, are frag- 
ments. God has planted deeply in human nature a gre- 
garious, herding tendency. What one person lacks his 
neighbor may possess. Men bring back to their homes 
from street and mart, from travel, from hotels and restau- 
rants, from all legitimate association with their fellows, a 
fund of thought, anecdote, songs, maxims of wisdom and of 
impulses, which enlarge and enrich a good life. 

2. That which God the Creator makes, the gospel permits 
and blesses. 



THE KINGDOM OF GOD 



Jesus went to marriage festivities, to banquets of the 
rich, to hospitable homes where he was an invited guest. 
Paul says: "If one of them that believe not biddeth you 
to a feast, and ye are disposed to go ; whatsoever is set 
before you, eat" (i Cor. 10 : 27). A certain social contact 
with even wicked men is unavoidable, unless we "go out of 
the world" (1 Cor. 5 : 10). And if we go out of the world 
how can we be its ' ' light ' ' and its ' 1 salt, ' ' and how can 
we ' ' leaven the whole lump ' ' ? 

Sociability is our supreme opportunity of mixing Chris- 
tianity with the life of our neighbors. They do grievously 
and dangerously err who teach that we must avoid mixed 
company in order to live a pure Christian life. 

3. Etiquette. As to the merely conventional rules and 
customs of society, the Epistle has little to say. These be- 
long to "minor morals," like fashions. And yet even here 
we have indications which direct us to respect what is cus- 
tomarily regarded as proper and becoming. 

Thus the feminine custom of wearing long hair and veils 
is mentioned by Paul ; and Christian women are taught not 
to neglect a social form which usually meant modesty and 
purity (1 Cor. 11 : 5). The adornments of dress should 
express the Christian spirit in a becoming way (1 Tim. 
2 : 9). So long as morality and religious principle are not 
offended a Christian in society may conform to innocent 
customs, with a desire to please all for edification. Rude- 
ness, incivility, eccentricity for its own sake are excluded by 
Christian charity: "Eat, asking no questions." But if 
social custom leads to temptation, excess, immorality, it 
must be resisted by example, if not by spoken protest. 
Even if revelers and carousers ' ' think it strange ' ' that 
Christians do not go with them in excess of riot, their con- 
duct and company, under such circumstances, are to be 
avoided (1 Peter 4 : 3, 4). 



106 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

4. Social intercourse, like all other conduct, is brought 
under the deeper law of Christian love. 

In addition to ordinary human sympathy and desire for 
companionship, Christianity adds motives drawn from the 
Cross and from the love of the Heavenly Father. This goes 
far beyond the politeness of self-interest, habit, custom, 
constraint, and even of impulsive kindness. Social life 
calls for daily self-sacrifice, and offers constant opportuni- 
ties of revealing that love which made Jesus the world's 
Saviour. Our very salutations on the street come under the 
law of Christian perfection (Matt. 5 : 47). If we are cordial 
in greeting only members of the church, our morality does 
not go beyond that of worldly men. It is the wicked, the 
unworthy, the unthankful, the unkind, who most test our 
sympathy and its polite expression (Rom. 12 : 17, 18). 

The duty of the strong toward the weak in social life. 

Very beautiful passages of heroic morality are those found 
in Rom. 14 : 15; and 1 Cor. 8 : 1-13; 9 : 19-23; 10 : 23. 
There are persons, converted and unconverted, who are 
weak in knowledge, in discretion, in will, in faith. There 
are others of more robust intellect who can more readily 
discriminate in moral actions. What principles should 
guide the strong ? So far as possible the 1 ' strong ' ' should 
avoid casting stumbling stones before the "weak," and 
should positively seek to impart to them knowledge, hope, 
power. "We that are strong ought to bear the infirmities 
of the weak, and not to please ourselves. Let each one of 
us please his neighbor for that which is good, unto edifying. 
For Christ also pleased not himself." Selfishness is abso- 
lutely an ti- Christian. Nobly did Paul declare, and his 
conduct agreed with his words : "If meat make my brother 
to stumble, I wall eat no flesh forevermore, that I make not 
my brother to stumble." It was the case of meat offered to 
idols. Under ordinary circumstances a Christian who re- 
gards idols as nothing and meat as mere food, might eat 
without scruples what was set before him. But if he were 
in a place or company when his eating meat offered to idols 



THE KINGDOM OF GOD 



might seem to countenance idolatry, then charity for a weak 
brocner would suggest temporary abstinence. The self- 
denial had no merit in itself, but had value as it helped the 
infirm. There should be no hypocritical concealment, only 
charity and self-denial on behalf of a badly taught brother. 

The duty of the weak toward the strong. It is often over- 
looked that Paul has a message for the ' ' weak ' ' brother. 

He has duties to the "strong. ' He should not always 
remain a baby observing childishly days and seasons and 
sacred times (Gal. 4:9-11). A gentle and wise rebuke, 
not without a little sting of sarcasm, is used to stimulate dull 
scholars: "When by reason of the time ye ought to be 
teachers, ye have need again that some one teach you the 
rudiments of the first principles of the oracles of God; and 
are become such as have need of milk, and not of solid food. 
For every one that partaketh of milk is without experience 
of the word of righteousness; for he is a babe" (Heb. 
5 : 12, 13). It is characteristic of the "carnal," of the 
"babes" in Christ, who need milk diet when they ought to 
have man' s food, that they are petulant, peevish, and given 
to jealousy and strife (1 Cor. 3:3). A man should "put 
away childish things" (1 Cor. 13 : 11). Those who con- 
tinue to see evil in what is naturally innocent and whole- 
some, should not be indulged in their error without instruc- 
tion. Their weakness is partly the result of ignorance, and 
it is the business of religious teachers to correct ignorance 
as fast as possible. Meantime the "weak" brother, who 
is a vegetarian, should be taught not to judge those who eat 
meat as if they had done some wicked thing. "Let not 
him that eateth not judge him that eateth : for God hath re- 
ceived him" (Rom. 14: 3). There were some "weak" 
brothers who thought that marriage and meats are forbidden 
to saints, and Paul did not coddle their stupid lack of moral 
discrimination, as if it were a choice plant to be kept sacred 
in a hot-house ; he called them "doctrines of devils" and 
"hypocrisy" (1 Tim. 4 : 1-3). The confused, bewildered, 
indiscriminating conscience of people just emerging from the 
slavery of besotted superstition or from the inexperience of 



108 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

youth cannot be made the basis of a permanent code of duty 
for all men in all ages. 

That which is evil in nature and tendency is to be abso- 
lutely shunned; that which is really questionable is better 
left alone. But in art, in literature, in recreations, in social 
amusements, in reading of newspapers, where good and evil 
are mixed, as in all the business and life of this world, 
Christians should learn to sift wheat from chaff, to extract 
gold from dross, to discriminate and select what is useful 
and wholesome. In doing this every one will make some 
mistakes ; but a positive, growing life must run some risks if 
it advance in power and usefulness. 

After all there are abundant means of happiness without 
touching any injurious or doubtful sources of satisfaction. 
And the wise parent, teacher, and pastor, will spend more 
time and energy in pointing out the good than in mere nega- 
tive criticism of error and blunder. The weak and young 
need more to be directed to the good than to hear objec- 
tions to what they think good. 

Social reftutatio7i and self-respect. Self-renunciation does 
not mean the abandonment of self-respect. One's good 
name is a treasure, a blessing, and is moral capital in social 
influence. 

The whole of Paul' s Second Corinthian letter is devoted to 
a defense of the 4 'jewel of his soul." If his detractors could 
succeed in undermining his reputation at Corinth, Paul's 
entire work there would be undone. Men would lose faith 
in religion itself, for they would reason : "If such a moral 
hero as Paul is false, then where is honesty to be found ? ' ' 
The letter quivers with manly self-respect. It is tender, it 
glows with fervid affection; but it does not spare the liars 
who maligned him. He was careful to arm his faithful 
friends with facts and arguments which they might use in 



THE KINGDOM OF GOD 



IO9 



his defense. He appeals to their own knowledge of his 
conduct; to his own consciousness of rectitude; and to the 
absurdity of the criticisms. There are times when Christian 
people should confront their assailants with firm, loving, 
and manly denials of guilt, and with a demand for a fair 
hearing. 

Winning souls in social intercourse. 

Paul was a ' ' fisher of men" wherever he went. He was 
tactful and versatile. He never made concessions to sin 
and he never offered bribes. He never held out induce- 
ments of worldly advantages, but always appealed to heroic 
motives, asking for self-denial and soldierly devotion in all 
converts. His way was to render any sort of service in 
order to bless the lives of others. The bait he used was his 
own sacrifice. "I am become all things to all men, that I 
may by all means save some." The modern church philan- 
thropies, theY. M. C. A., theY. W. C. A., the gymnasiums, 
college settlements, girls' and boys' clubs, working girls' cir- 
cles, coffee houses, tee-to-tums, and other devices for pro- 
moting the temporal welfare of people, are in the line of 
Paul's maxims. Mr. Moody's tent work, Discharged Pris- 
oners' Aid Societies, many agencies of the Salvation Army, 
and the advantages connected with "church houses," "in- 
stitutional churches," social privileges in churches, and 
educational methods may all be used as "means to save 
some" (1 Cor. 9 : 19-27). 

Section 4. The church as a social institution for the pro- 
motion of temporal welfare. 

We have already dwelt upon the primary and supreme 
work of the church in the world, the satisfaction of reli- 
gious needs and the inspiration of eternal moral and spirit- 
ual life. But now that the church exists and has power, 
wealth, influence, buildings, organizations, it owes certain 
duties to the world. General society expends great sums 
of money in protecting the church. The churches are gen- 



I 10 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

erally exempt from taxation. The railroads show many 
favors to the ministers. In many ways the church owes 
much to society. But human need is the strongest argu- 
ment for a duty. 

Paul used the church organizations as a means of raising 
money for the poor. They became, under his administra- 
tion, great benevolent societies which ministered to the 
physical wants of men in distress. The traditions of his 
ministry have never been quite forgotten even in the dark- 
est and most corrupt ages. By teaching, preaching, writ- 
ing, example, discipline, and social activity in callings, 
offices, and personal relations, the church of the apostolic 
times instructed its members to deal as good citizens in do- 
mestic, industrial, social, and political relations. The 
Church assumed none of the functions of the State, did not 
become a business corporation, nor a reform society, nor an 
institute for aesthetic and intellectual culture, nor a company 
to provide entertainment Yet in all these relations the 
Epistles leave us a witness that religion fed and blessed all 
that God had said was good by creating it. As the sun- 
shine and the rain are lost as light and stream only to re- 
appear as tree, shrub, flower, and fruit, so religion was made 
to sink down into all the impulses and activities of Chris- 
tians. They were found in tent-makers' shops, in fisher- 
men' s markets and boats, in carpenters' occupation, in the 
school of Tyrannus, in Caesar' s household, in rhetoricians' 
and philosophers' classes, trying to bring all conduct up to 
the standard of Jesus' law of love. 

Section 5. The teachings of the Epistles upon political 
relations. 

The government is the ' ' organ of the collective will ' ' of 



THE KINGDOM OF GOD 



III 



the people. It is this even under a despotism such as the 
Roman Empire was in Paul' s day : for even a despot can- 
not rule except as the people will. 

The Epistles were addressed to persons who were accus- 
tomed to State regulations of their business and other con- 
duct. The Hebrews knew by heart a religious code of law, 
sanctioned by the great name of Moses, which enforced 
duties to the State. The Romans and Greeks had the dis- 
cipline of statutes and customs. Experience had taught 
mankind that life, freedom of movement, property, fami- 
lies, and reputation, are secure only under some kind of gov- 
ernment. The writers of the Epistles consider this to be 
universally understood. They do not repeat what even 
boys knew well. But they went further and deeper than all 
the legislators of the world had gone. While, in a general 
way, the divine origin of moral and helpful government was 
already acknowledged, even by heathen, the Epistles give 
the State a place among the instruments of the gospel. 
They invest the throne and the sceptre of just and benefi- 
cent law with the glory of him on whose vesture is written 
' ' King of kings and Lord of lords. ' ' 

i. The nature and purpose of law. 

The law of God, inscribed in conscience, covers all inner 
states and outward actions. The law of nature, written in 
heathen consciences, though imperfectly apprehended, has 
the same divine origin as the civil and moral rules of the 
Hebrews (Rom. 2 : 14). The law of man, announced in 
statutes, can take notice only of visible actions, since human 
legislators and judges cannot see the heart. Earthly stat- 
utes may condemn and punish stealing, adultery, and even 
such outward acts as idol worship and sacrilege (Rom. 2 : 
22). Legislation can never cover all the sphere of right and 
wrong, but only that part of duty which is visible. The 
inner impulse to righteousness is from God, and the effort 
to frame moral regulations has its origin in the divine consti- 
tution of man, and the gospel ranges itself on the side of law. 
"The law is holy, and the commandment holy, and right- 



112 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

eous, and good" (Rom. 7 : 12). ' 'The end of the charge 
is love out of a pure heart, and a good conscience and faith 
unfeigned. . . We know that the law is good, if a man use 
it lawfully, as knowing this, that law is not made for a right- 
eous man, but lor the lawless and unruly, for the ungodly 
and sinners, for the unholy and profane, for murderers of 
fathers and murderers of mothers, for manslayers, for forni- 
cators, for abusers of themselves with men, for men-steal- 
ers, for liars, for false swearers, and if there be any other 
thing contrary to the sound (healthful) doctrine ; according 
to the gospel of the glory of the blessed God, which was 
committed to my trust" (1 Tim. 1 : 5—1 1). Thus all good 
legislation becomes an organic part of the gospel. 

2. Law requires government to interpret and enforce it 
Mere statutes without an organized force of living and up- 
right officers are ' ' dead letters, ' ' the books which contain 
them mere cemeteries. 

The Epistles lend the authority of Christianity to the 
agents of order. Human legislators, judges, and magis- 
trates do often commit injustice. When they required a 
wicked thing the apostles answered that they must obey 
God rather than man, and went to prison rather than do 
evil. The gospel principles of righteousness made Felix 
tremble in the chair of State. But, on the whole, govern- 
ment is a divine institution and should be honored even 
while we mend its defects. Even a very cruel and despotic 
government is better than anarchy. It is easier to endure 
one tyrant than a million tyrants. Imperfect and cruel as 
the Roman government was, it was relatively good. No 
one suffered more from its faults than Paul ; and yet several 
times his precious life was lengthened out for his great work 
by his appeals to Roman magistrates against a mob. It 
was under the Roman empire that Christianity first gained 
foothold on earth. Milton's sublime Christmas hymn 
describes the universal peace which stilled the tumult of 
warring peoples so that the gentle voice of Jesus could be 
heard. Domestic and commercial security was fairly well 



THE KINGDOM OF GOD 



113 



protected. Theft and murder were punished. The various 
sects, parties, and nationalities were compelled to respect 
common rights, and a reasonable degree of freedom of 
speech was permitted. Of this state of political forces Paul 
declares : ' * There is no power but of God ; and the powers 
that be are ordained of God. . . For rulers are not a terror 
to the good work, but to the evil. . . He is a minister of 
God to thee for good" (Rom. 13 : 1-6). He traces tranquil- 
lity, peace, and favorable conditions for the gospel, to gov- 
ernment (1 Tim. 2 : 2; cf. 1 Peter 2 : 13-17). The progress 
of Christianity depends on the course of providence, on the 
character of the State, for the State simply means the people 
acting by law, and its executive officers. It is true that re- 
ligion is the most important help in shaping the "col- 
lective will, ' ' but it is also true that God designs the State 
to promote righteousness and blessedness of life. It is a 
grave and destructive error to think that the Church can do 
its work just as well without the help of the government or 
even in antagonism to it. The teaching of the Epistles is 
clearly against this error. 

3. The duties of the Christian in political relations. 

The general principle is this : it is the duty of a Christian 
to do all that lies in his power to promote righteousness, 
order, goodness, happiness, and to use all possible means 
to this end. In the apostolic times the direct power of the 
Christians was very limited, as they had no voice in mak- 
ing laws and no influence on legislators and magistrates. 
The new and feeble sect was despised. The ruling Romans 
cared little for Jews. The rich and strong haughtily dis- 
dained the counsels of the poor and servile class which so 
largely made up the churches. What could the infant 
church do ? What were the elements of their power and 
responsibility? (1) They could help support the State by 
paying the required taxes according to their income; (2) 
they could honor the authorities and teach men to honor 
them as representatives of the divine majesty of justice and 
order; (3) they could set an example of obedience, so far as 
conscience permitted ; (4) they could, by prayers for rulers, 

H 



114 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 



manifest their good will and their creed that human govern- 
ment is part of the order of the heavenly King. To pray 
for the divine blessing on an anti-Christian institution could 
not be thought of. It is precisely these duties which we 
find enforced in the Epistles. " Put them in mind to be in 
subjection to rulers, to authorities, to be obedient, to be 
ready unto every good work" (Titus 3 : 1). "Let every 
soul be in subjection to the higher powers; for there is no 
power but of God. . . For this cause ye pay tribute also. . . 
Render to all their dues ; tribute to whom tribute is due; 
custom to whom custom ; fear to whom fear ; honor to whom 
honor" (Rom. 13 : 1-7; 1 Peter 2 : 17). "I exhort . . . 
that supplications, prayers, intercessions, thanksgivings, be 
made for all men ; for kings and all that are in high place ' ' 
(1 Tim. 2:1, 2). The duties of the early Christians went 
to the limit of their powers. Our duties extend to the limit 
of our powers, and we have far more influence on the State 
than had the early Christians, and our responsibility is cor- 
respondingly greater. We can vote, influence nominations 
and elections, help to educate political opinion, do our 
share toward enforcing wholesome laws, bear office, and 
freely act in a thousand matters from which the primitive 
Christians were excluded. 

4. The rights of Christians under government 

As the State is of divine appointment and its end impar- 
tial righteousness, it follows that Christians have a right to 
enjoy all its privileges and advantages. Paul used his rights 
as a Roman citizen to free himself from cruel and unlawful 
persecution. We read of officeholders of the empire who 
were Christians, as the Centurion Cornelius, the members of 
Caesar's household, and others. They did not surrender 
their offices on becoming followers of Jesus, but used their 
powers for his glory. 

But rights may be waived in the interest of love and peace 
and spiritual welfare (1 Cor. 9 : 5, 19). It is the right of a 
Christian to get his own by appeal to the court. But if 
such appeal to the strong arm of justice is made in the 
spirit of selfishness, if it bring brethren before a mocking, 



THE KINGDOM OF GOD 



unbelieving magistrate as hostile and contentious litigants, 
then the claim to a right becomes a wrong. It may often 
be wise to refer a case in dispute, in the most friendly 
spirit, to a court for definition and adjustment. Social in- 
terest often requires that doubtful points of business be 
settled in this way. But the controversial, warring, greedy 
spirit which seeks battle in the court is anti-Christian. 
In i Cor. 6 : i-ii, Paul discusses the subject of litigation of 
Christians before heathen magistrates. Their quarrels would 
be a scandal. The enemies of the faith would desire no 
better weapon. And it is often easy to extort a cruel award 
under cover of law. Better suffer wrong than run so great 
a risk in contention and angry dispute. The oppressor, 
even if the law is on his side, is not in the kingdom of God, 
but belongs outside with fornicators, idolaters, drunkards, 
and the effeminate. 

But Christians should avoid such company, seeing that 
they are now " washed, sanctified, justified in the name of 
the Lord Jesus Christ, and in the Spirit of our God. ' ' But 
since differences of opinion are inevitable, even among the 
best of Christians, Paul advises a method of adjustment 
which some of the wisest of modern writers on economics 
and politics are advocating as a partial solution of labor and 
capital disputes. Paul advises a committee of conciliation 
or arbitration. The most upright men find it hard to avoid 
prejudice in their own favor. So they call in other upright 
men, lay all the facts before those who have no money in- 
terest at stake, and ask them for advice and decision. 
Thus a costly lawsuit is avoided, the trouble does not be- 
come public, scandal and growing bitterness are avoided, 
and all remain friends and continue to live and deal in 
peace and love. Paul was not content with preaching vague 
generalities ; he was a sagacious leader, and proposed a prac- 
tical measure to take the place of a hurtful custom. How 



Il6 DEVELOPMENT OF DOCTRINE IN THE EPISTLES 

beautiful and wise and deep are his words in respect to all 
human relations, of business, society, or politics : 1 ' Doing 
nothing through faction or through vainglory, but in lowli- 
ness of mind each counting other better than himself; not 
looking each of you to his own things, but each of you also 
to the things of others. Have this mind in you, which was 
also in Christ Jesus ' ' (Phil. 2 : 3-8). When you say Jesus, 
you say all. The last, best word for motive and deed and 
conduct is — Jesus. 

SUMMARY. 

The obligations of property include thrift, honesty, good stew- 
ardship of possessions. Poor relief is a part of this obligation. 
Employer and employed are under the law of love, which adapts 
itself to changing relations. The family has % divine purpose, 
a religious significance, and duties determined by the nature 
of domestic relations. Social fellowship is a Christian's right 
and opportunity. The church is an institution which can and 
ought to promote social welfare. The political duties of a Chris- 
tian compared to his increasing power and influence. The ex- 
ample of Jesus is our law, and his Spirit our guide in the appli- 
cation of the law. 



HELPS FOR THE STUDY OF THE EPISTLES 



The • ' Canterbury Revision ' ' of the Bible should be used 
as the best translation. For the increasing number of our 
young people who study Greek, the text of Westcott and 
Hort is to be preferred. 

Young' s (or Cruden' s) Concordance. 
English Text. 

American Commentary of the American Baptist Publica- 
tion Society. 

The Cambridge Bible Series. 

Beet on Romans, Corinthians, Galatians. 

McPherson on Ephesians. 

Bible Commentary. (Edited by Canon Cook.) 
Popular Commentary. (Edited by P. Schaff.) 
Conybeare and Howson, "The Life and Epistles of St. 
Paul." 

Stalker's "Life of St. Paul." 

Farrar's "The Early Days of Christianity." 

Monod' s ' 1 Five Discourses on St. Paul. ' ' 

For those who care to study more carefully and critically, 
the following are recommended : 

Meyer's Commentary. (Weiss' Edition.) 
Godet on Romans and Corinthians. 
Mayor on James. 

Edwards, Ellicott, Heinrici (in German), on Corinthians. 
Lightfoot and Ellicott on Galatians. 
Eadie on Ephesians. 
Lightfoot on Philippians and Colossians. 
Westcott and Lowrie on Hebrews. 
Westcott on Epistles of John. 
Alford' s Greek Testament and Commentary. 
Ernesti, Die Ethik des Aposteis Paulus (German). 

117 



GENERAL INDEX 



Actions, sinful, 45. 
Amusements, 108. 
Angels, 35, 87. 

Appearing of Christ, 5, 6, 80. 
Arbitration, 115. 
Assurance, 68. 
Attributes of God, 29 ff. 

Bad spirits, 36. 
Baptism, 76. 

Bible : authority, 26 ; its use, 24. 

Bibliography, 117. 

Bishops (elders), 72. 

Body, in the resurrection, 85. 

Calling, 56. 

Canon of Scripture, 28. 

Charity, 91. 

Children, duties, 104. 

Christ : person and work, 50 ff. ; 
humanity, 51 ; deity, 51 ; conde- 
scension, 52 ; prophet, priest, and 
king, 53 ; intercession, 54. 

Christianity, a fact, 21. 

Church, 70. 

Church government, 13, 71. 
Colossians, 10. 
Coming of Christ, 6, 80. 
Conciliation, 115. 
Consequences of sin, 46. 
Conversion, 59. 
Corinthians, I. and II., 8 ff. 
Customs of the early church, 77. 
Customs of society, 105. 

Death, 79. 
Devils, 36. 

Discipline, of church, 74. 



Domestic relations and duties, 99. 
Dress and adornments, 105. 
Duties grow out of relations, 91. 
Duties of church officers, 73. 

Elders, 73. 
Election, 56. 

Employer and employed, 96. 
Ephesians, 2. 

Epistles, their history, 5 ff., 25. 
Ethics of Christianity, 91. 
Evil, moral, 43. 

Faith, 59. 

Fall of man, 41. 

Family: a revelation, 22, 38, 89; 
duties of, 99, 100; religious sig- 
nificance, 100. 

Fatherhood of God, 22, 31, 34, 38, 
89, 100. 

Fellowship in society, 104. 

Festivities, 105. 

Food, 105. 

Freedom, 67. 

Future life, 79. 

Future retribution, 86. 

Galatians, 9. 
Glorification, 69. 

God, his nature and character, 

29 ff. 
Gospels, 25. 
Governments, 23, 110. 
Grace, 60. 
Guilt, 47. 

Heathen enlightenment, 21. 
Heavenly blessedness, 86. 

119 



120 



GENERAL INDEX 



Hierarchy unknown in New Testa- 
ment, 13. 
Hebrews, 12. 
History, a revelation, 33. 
Holy Spirit, 55. 
Home life, 101. 
Honesty, 94. 

Husbands, duties of, 103. 

Idleness condemned, 93. 
Industrial relations and duties, 
93. 

Introduction, 5. 
Institutions of society, 92. 
Intermediate state, 80. 

James, the Epistle of, 6. 
John, I., II., III., 15, 16. 
Jude, 14. 
Judgment, 85. 
Justification, 60. 

Kingdom of God, 86, 89 ff. 
Kings, 23. 

Labor, 93. 

Language of Epistles, 29. 

Law : in the heart, 20 ; nature and 

purpose, 111. 
List of books, 117. 
Litigation, to be avoided, 75. 
Local church, 70. 
Logos, 24. 
Lord's Supper, 76. 
Love-feast, 77. 
Love in God, 30. 

Man, teaching of Epistles, 38 ff. 
Marriage, 100. 
Moral partnerships, 92. 
Moral perfection of God, 30. 

Nature, religious teaching, 18, 33. 

Obedience, 66. 
Officers, of church, 72. 
Old Testament, 5, 24. 
Omniscience, 33. 



Ordinances, 75. 

Origin of the books, 5. 

Original moral state of man, 40, 41. 

Pastoral Epistles, 13. 
Pastors, to be supported, 96. 
Patriotism, 96. 
Penalty of sin, 47, 48. 
Peter, I. and II., 12, 14. 
Philemon, 10. 
Philippians, 12. 
Philosophy, 20. 
Piety and morality, 90. 
Plan of God, 33. 
Political relations, 110. 
Poverty and pauperism, 93, 94. 
Preservation of the world, 34. 
Property, 94. 

Providence, revealing God in his- 
tory, 22,-29, 33, 34. 

Psychology of the Epistles, 39, 40. 

Public worship, 77. 

Purpose of the various epistles, 
5ff. 

Recreations, 108. 

Reforms, 84. 

Regeneration, 39, 58. 

Relations of life and duty, 92. 

Relief of the poor, 95. 

Repentance, 59. 

Reputation, 108. 

Resurrection, 84. 

Retribution, certain, 34. 

Revelation : doctrine of, 18 ; mode 

of, 27 ; purpose of, 90. 
Rights, at law, 114. 
Romans, 9. 1 

Sacred Scriptures, 23. 
Salvation. .50 ff. 
Sanctification, 62. 
Satan, 36. 
Science, 21. 

Second coming of Christ. 6, 80. 
Self-government of churches, 72. 
Selfishness, essence of sin, 44. 
Sin : a mystery, but under divine 



GENERAL INDEX 



121 



control, 34 ; nature, growth, uni- 
versality of, 42, 43 ; varieties of, 
43, 44 ; forms of, 44 ; consequences 
of, 46. 

Slavery, 22. 

Slaves, 96, 97. 

Social body, 90. 

Sociability, 104. 

Social relations as a revelation of 
God, 22, 23. 

Society a training in righteous- 
ness, 23. 

Spirit of man a revelation, 19, 33, 
39. 

Strong and weak, 106. 
Summary, 17, 28, 37, 69, 78, 88. 

Taxes, to be paid, 96. 
Theology of the Epistles, 29 ff. 
Thessalonians, I. and II., 6. 
Thrift, 94. 



Timothy, I. and II., 14. 
Titus, 14. 
Trades, 93. 
Trinity, 32. 
Truth in God, 30. 

Truth : means of sanctification, 64 ; 
fidelity to, 66. 

Universal revelation, 18. 
Union with Christ, 57. 

Virtues of piety, 65. 
Vision of God, spiritual, 31. 

Wage-earners, 96, 98. 
Weak, their duty, 106, 107. 
Welfare, promoted by the church, 
109. 

Wife, her duties, 102. 

Works of God reveal him, 18, 33. 

Worship, 77. 



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